CHAP.
I.
Containing
a
true
relation
of
the
Schisme
,
Dissensions
,
Blasphemies
,
Heresies
,
and
horrible
Crimes
practised
by
the
Brownists
or
Separators
.
CErtaine
Articles
against
Dan.
Studley
,
giuen
to
M.
Iohnson
in
their
publike
Congregation
before
their
Elders
,
to
desire
his
deposition
from
his
office
,
of
being
an
Elder
.
article
1
First
,
for
his
filthinesse
vsed
towards
his
wiues
daughter
,
with
that
most
vngodly
allegation
of
Scripture
for
the
defence
thereof
.
This
particular
is
of
old
knowne
vnto
their
Eldership
,
and
modestie
forbids
vs
to
set
downe
the
manner
of
it
,
it
is
so
impudent
.
article
2
Secondly
,
for
writing
a
most
vngodly
letter
,
containing
in
it
many
vile
and
vngodly
speeches
,
not
meet
to
proceed
out
of
any
Christians
mouth
,
much
lesse
to
be
written
by
an
Elder
of
the
Church
of
Christ
,
in
as
much
as
writing
is
more
aduised
&
deliberate
than
speech
:
also
,
this
letter
being
so
long
,
that
it
is
supposed
it
cost
him
more
than
a
moneths
worke
to
copie
and
recopie
the
same
,
being
aboue
300
long
lines
close
ruled
;
some
of
this
letter
being
in
most
abhominable
verses
.
article
3
Thirdly
,
for
teaching
many
wicked
and
vngodly
songs
and
rimes
vnto
children
when
he
kept
schoole
;
in
stead
of
catechising
them
,
and
learning
them
to
know
God
,
hee
taught
them
vaine
,
idle
,
and
wicked
songs
.
article
4
Fourthly
,
for
disclosing
the
counsaile
of
the
Eldership
to
Marie
May
in
some
particulars
,
as
wee
can
plainely
proue
in
due
time
and
place
.
This
was
a
principall
thing
alledged
to
depose
M.
de
Cluse
.
article
5
Fifthly
,
for
his
many
lasciuious
attempts
to
a
young
maid
now
of
late
,
with
his
beastly
behauior
to
entice
her
to
satisfie
his
owne
lust
,
vnmeet
to
be
named
.
To
the
second
and
to
the
fift
,
Edward
Tolwine
,
Iohn
Clifton
,
Ellen
Vpton
,
Henrie
Homline
subscribed
.
article
6
Sixtly
,
there
were
brought
sixteene
articles
against
him
,
to
proue
the
tenor
and
course
of
his
life
to
be
partiall
;
whereof
two
were
proued
,
and
acknowledged
by
him
,
and
the
residue
of
sixteene
were
also
confessed
in
generall
.
article
7
Seuenthly
also
,
at
the
same
time
it
was
proued
,
that
hee
tooke
part
with
Iudith
Holder
in
knowne
euill
.
article
8
Eightly
,
for
counsailing
Marie
May
to
lye
with
her
husband
before
they
were
married
.
A
consideration
of
the
common
defences
and
excuses
made
for
the
restraining
of
Dan.
Studley
in
his
office
.
charge
1
FIrst
it
is
pleaded
often
by
M.
Iohnson
,
That
the
offences
committed
by
Dan.
Studley
are
his
personall
sinnes
,
and
not
the
sinnes
of
his
administration
.
Answere
.
Hereunto
we
answere
;
first
,
That
suppose
his
offences
were
onely
personall
sinnes
,
yet
might
they
be
a
iust
cause
of
deposition
.
Abiathars
sinne
and
Reubens
sinne
were
their
personall
sinnes
:
Likewise
Adulterie
,
Incest
,
Murder
,
Treason
,
Drunkennesse
,
Periurie
,
and
Blasphemie
,
are
personall
sinnes
,
and
yet
iust
causes
of
deposition
;
and
therefore
wee
hold
it
a
great
error
in
M.
Iohnson
so
to
plead
for
him
.
Secondly
,
the
sinnes
of
Dan.
Studley
are
not
onely
personall
sinnes
,
but
also
the
sinnes
of
his
administration
;
as
namely
,
his
partialitie
in
peruerting
iustice
and
iudgement
,
his
fauouring
of
the
guiltie
,
and
his
oppressing
of
the
innocent
,
and
his
taking
of
bribes
to
this
end
;
as
namely
,
ioynts
of
meat
and
bottles
of
wine
from
Mistresse
M.M.
as
hath
been
confessed
by
her selfe
:
without
which
gifts
(
as
she
saith
)
she
had
not
continued
so
long
in
the
Church
.
Againe
it
is
pleaded
for
him
,
That
he
hath
acknowledged
his
offence
,
and
that
he
hath
repented
for
the
same
.
Answere
.
Hereunto
we
answere
;
first
:
That
suppose
he
had
truely
repented
;
yet
is
not
his
repentance
sufficient
to
retaine
him
in
office
.
An
adulterer
,
traytor
,
murtherer
,
may
,
through
Gods
mercie
,
truly
repent
;
and
yet
such
ought
to
be
deposed
from
their
office
.
Secondly
,
the
repentance
of
Dan.
Studley
is
not
to
be
accepted
,
because
hee
still
seekes
to
excuse
and
diminish
his
faults
;
as
namely
,
by
pleading
for
himselfe
touching
master
Ainsworths
daughter
,
that
he
knowes
not
whether
she
be
male
or
female
.
For
,
if
this
were
so
,
as
he
saith
(
though
indeed
the
contrarie
is
affirmed
and
testified
against
him
)
yet
is
it
a
praise
of
the
maid
who
resisted
his
leaud
attempts
;
and
not
his
praise
.
Who
doubts
but
that
he
would
haue
knowne
whether
shee
had
been
man
or
woman
,
if
shee
would
haue
yeelded
to
his
lust
?
This
and
such
like
excuses
are
no
tokens
of
heartie
repentance
.
Further
,
it
is
often
obiected
vnto
vs
by
master
Iohnson
,
That
by
our
dealing
against
Dan.
Studley
We
do
(
with
Cham
)
vncouer
the
nakednesse
of
our
Father
,
and
therefore
are
in
danger
of
the
Curse
that
was
laid
vpon
him
by
Noah
.
First
,
we
answere
,
It
is
not
we
,
but
Dan.
Studley
himselfe
,
that
hath
in
shamefull
and
horrible
manner
vncouered
the
nakednesse
of
his
owne
flesh
;
not
as
Noah
that
once
slipped
,
and
was
in
his
sleepe
vncouered
ignorantly
and
against
his
will
,
Gen.
9.24
.
but
sundrie
times
,
being
awake
,
wittingly
and
purposely
vncouered
himselfe
,
and
shewed
his
nakednesse
;
and
this
vnto
the
eyes
of
a
maid
:
euen
as
the
Serpent
,
that
shewed
the
forbidden
fruit
vnto
the
woman
.
To
what
good
end
could
this
be
?
Secondly
,
as
he
hath
vncouered
his
owne
nakednesse
:
so
hath
he
also
violently
vncouered
the
nakednesse
of
others
,
of
diuers
maids
;
being
such
a
seruant
of
Sinne
and
strange
Lust
,
he
is
liker
vnto
Cham
,
and
Canaan
,
whose
curse
was
to
be
a
seruant
of
seruants
.
Is
not
his
nose
and
eares
to
bee
cut
for
these
things
?
CHAP.
II.
The
testimonie
of
father
Tolwine
with
vs
against
their
iniustice
,
schisme
,
and
slander
.
THis
old
man
(
Father
Tolwine
)
being
about
fourescore
yeares
of
age
,
the
ancientest
of
their
company
,
who
saw
the
very
beginning
of
the
separation
,
hauing
oft
,
of
old
,
entertained
master
Browne
into
his
house
,
where
many
consultations
were
held
about
this
matter
,
before
the
resolution
of
renouncing
communion
with
the
Church
of
England
was
agreed
vpon
;
before
master
Iohnson
,
or
any
of
the
Franciscans
,
did
dreame
of
this
way
,
vpon
the
first
separation
of
Browne
,
was
much
moued
to
follow
him
in
this
schisme
;
and
when
Browne
went
to
dwell
at
Middleborough
,
resolued
to
haue
gone
after
him
him
thither
;
and
to
that
end
sold
vp
his
liuing
:
but
by
the
prouidence
of
God
,
before
he
was
paid
for
the
same
,
the
man
that
bought
it
died
suddenly
,
and
so
that
bargaine
came
to
nothing
.
And
before
he
could
againe
take
order
for
his
iourney
,
he
vnderstood
of
the
great
troubles
among
them
of
the
separation
at
Middleborough
;
the
dissolution
of
their
compony
;
the
departure
of
Browne
from
that
place
;
and
in
fine
,
the
departure
of
Browne
from
his
profession
also
.
But
after
this
againe
,
the
doctrine
of
Browne
being
taken
vp
and
receiued
by
H.
Barrow
,
and
afterwards
by
Francis
Iohnson
,
the
mind
of
this
old
man
was
againe
troubled
by
their
books
and
writings
;
in
so
much
that
at
length
,
after
he
had
been
long
tossed
vp
and
downe
with
the
winde
of
their
deceitfull
doctrine
,
he
left
his
old
wife
and
friends
,
and
came
vnto
Amsterdam
,
there
to
remaine
with
the
Brownists
,
about
some
fiue
or
sixe
yeeres
agone
.
And
during
this
time
of
his
abode
among
them
,
he
walked
vnblameably
amongst
them
;
hee
was
generally
honored
of
them
all
,
and
respected
aboue
many
others
.
But
now
at
last
seeing
the
hatefull
contentions
among
them
;
seeing
their
schisme
to
rend
it selfe
in
peeces
into
many
other
schismes
;
seeing
Dan.
Studley
to
be
maintained
in
his
wickednes
against
so
manifold
and
pregnant
testimonies
of
those
that
sought
his
deposition
;
seeing
those
that
witnessed
against
their
corruptions
to
be
either
discouraged
and
faint
on
the
one
side
,
or
to
be
reiected
and
excommunicated
on
the
otherside
:
it
pleased
God
hereby
to
enlarge
his
heart
to
vnderstand
the
truth
,
and
after
long
and
serious
consideration
to
see
the
error
of
his
schisme
,
and
to
forsake
the
same
.
While
he
was
thus
pricked
in
his
heart
,
and
perplexed
about
his
estate
,
he
came
vnto
some
of
vs
whom
they
had
excommunicated
;
he
came
vnto
vs
with
teares
,
weeping
and
wringing
his
hands
,
scarce
able
to
speake
for
sorrow
;
and
when
he
had
recouered
himselfe
he
cried
out
vnto
vs
,
What
shall
I
do
?
I
see
(
saith
he
)
that
the
wicked
are
maintained
and
vpholden
in
their
wickednesse
;
I
see
that
the
innocent
are
oppressed
in
their
innocencie
;
I
see
that
the
communion
of
the
godly
is
reiected
;
and
those
that
are
most
vngodly
,
are
they
that
separate
themselues
from
those
which
bring
forth
better
fruits
of
faith
and
repentance
.
When
it
was
vnderstood
among
them
,
that
Father
Tolwine
was
troubled
about
their
dealings
,
their
Elders
sent
for
him
,
to
whom
he
came
,
and
there
also
witnessed
his
dislike
of
their
courses
.
After
this
,
Father
Tolwine
withdrew
himselfe
from
their
schismaticall
Assemblies
,
and
left
his
separation
which
had
so
long
time
kept
him
in
bondage
;
and
since
that
time
hath
professed
that
his
comfort
and
peace
is
now
as
great
,
as
his
griefe
and
perplexitie
was
before
;
yea
often
since
hath
he
melted
in
teares
of
comfort
and
ioy
,
for
that
it
hath
pleased
the
Lord
to
deliuer
him
from
so
great
a
thraldome
.
Secondly
,
we
desire
master
Iohnson
to
remember
the
cause
of
Geffrey
Whittakers
and
Iudith
Holder
.
These
being
found
in
bed
together
,
and
the
action
being
naughtie
,
yet
Geffrey
Whittakers
excused
the
matter
,
that
he
did
it
not
to
satisfie
his
lust
,
but
to
comfort
Iud.
Holder
;
being
sicke
to
keepe
her
warme
;
and
with
diuers
words
to
that
purpose
,
as
though
he
had
sought
to
performe
a
dutie
of
Christian
loue
;
and
not
an
action
of
wanton
lust
.
Geffrey
Whittakers
in
these
vile
excuses
was
by
some
maintained
:
Dan.
Studley
in
speciall
manner
seeking
to
cleare
him
,
and
to
excuse
the
matter
.
But
how
did
it
go
in
the
end
?
was
not
their
wickednesse
found
out
at
last
?
was
not
Geffrey
Whittakers
at
length
brought
to
confesse
his
filthinesse
,
through
the
pursuit
of
some
of
them
which
are
now
in
master
Ainsworths
company
?
As
Dan.
Studley
stroue
long
in
vaine
for
Geffrey
Whittakers
:
so
let
master
Iohnson
thinke
he
striues
in
vaine
for
Dan.
Studley
,
whose
leaud
lust
appeares
by
his
leaud
attempt
,
as
well
as
the
others
.
CHAP.
IIII.
More
of
the
wickednesse
of
Studley
,
translated
out
of
the
Dutch.
THat
the
English
Reader
be
not
altogether
debarred
from
the
knowledge
of
the
Dutch
storie
,
concerning
the
notable
exploits
of
this
famous
Franciscan
,
D.
Studley
,
let
him
know
,
that
herein
is
described
,
1.
his
memorable
wrestling
with
his
wiues
daughter
,
his
breathlesnesse
,
his
blushing
,
his
abashment
,
his
daughters
colour
.
2.
M.
Hintons
trouble
for
the
construction
of
it
.
3.
The
pensiuenesse
,
weeping
,
and
crying
of
Studleyes
wife
.
4.
Studley
his
rising
out
of
his
bed
,
and
going
into
his
daughters
slap-camer
to
kisse
her
,
to
shew
,
that
he
loued
his
daughter
for
his
wiues
sake
.
5.
His
punching
of
his
wife
with
knees
and
elbowes
,
vpon
her
admonition
and
counsaile
she
gaue
him
.
6.
The
deuise
betwixt
Mistresse
Hinton
and
the
Mother
,
to
chastise
the
daughter
that
had
occasioned
her
Mother
so
many
beatings
.
7.
Studley
his
proceeding
vnto
further
dalliance
.
8.
The
blew
eye
that
Studley
gaue
his
wife
.
9.
His
respect
of
the
daughter
aboue
the
Mother
.
10.
The
repentance
that
Studley
his
wife
was
brought
to
for
complaining
vnto
one
that
was
not
of
their
Church
,
and
the
many
stripes
that
she
receiued
for
the
same
.
11.
The
feare
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
vnto
vs
by
the
vncleane
creatures
,
vnfit
to
be
sacrificed
,
to
be
eaten
,
or
to
be
touched
,
may
not
be
retained
in
office
in
the
Church
;
because
those
that
by
office
beare
the
vessels
of
the
Lord
,
ought
to
be
cleane
,
Esay
52.11
.
whereas
on
the
contrarie
,
those
persons
are
a
meanes
to
defile
and
pollute
euery
vessell
that
they
touch
,
Leuit.
11.32
.
But
Daniel
Studley
is
such
a
person
as
is
figured
out
by
those
vncleane
creatures
of
all
sorts
.
Vers.
4.
For
to
speake
of
the
foure-footed
beasts
,
and
first
of
them
which
chew
the
Cud
,
and
doe
not
diuide
the
Hoofe
,
he
is
like
vnto
the
great
Camell
,
in
respect
of
the
great
vncleannesse
aboue
noted
:
and
therefore
to
retaine
this
Camell
in
the
dignitie
of
an
office
,
euen
then
also
when
those
which
did
but
heare
the
Word
of
God
preached
in
other
true
Churches
,
are
not
retained
in
Communion
;
What
is
it
else
,
but
with
those
partiall
and
blind
guides
to
straine
out
a
Gnat
,
and
swallow
a
Camell
?
Matth.
23.24
.
Vers.
7.
Againe
,
of
those
beasts
which
diuide
the
Hoofe
,
but
chew
not
the
Cud
,
he
is
like
the
filthie
Swine
;
for
that
although
by
his
repentance
he
seemed
to
be
washed
from
his
former
vncleannesse
,
he
hath
yet
now
of
late
,
like
the
Swine
,
returned
to
wallow
himselfe
in
the
same
mire
of
vncleannesse
with
other
maides
,
according
to
the
true
Prouerbe
,
2.
Pet.
2.22
.
Vers.
9.
&
10.
For
vncleane
creatures
in
the
waters
hauing
not
sinnes
and
scales
:
first
hee
is
like
vnto
the
slipperie
Eele
without
scales
:
for
what
wickednesse
is
there
which
by
his
slipperie
shifts
and
windings
he
knowes
not
how
to
excuse
and
couer
?
Is
it
not
a
common
saying
among
them
,
If
I
had
Dan.
Studley
on
my
side
,
I
care
not
what
matter
any
should
haue
against
me
?
Againe
,
for
the
creatures
in
the
waters
without
sinnes
,
he
is
like
vnto
the
hard
shell-fish
,
being
as
bold
and
stout
to
maintaine
his
deuise
,
as
he
is
subtill
and
politike
in
deuising
the
same
.
For
when
as
in
the
middest
of
all
his
iniquitie
he
standeth
vp
in
the
Publike
to
discourage
those
that
complained
on
him
,
professing
that
if
any
minded
him
,
he
would
also
mind
them
:
Is
not
this
an
hard
shell
of
impudencie
vpon
him
?
Vers.
13.14
.
&c.
Touching
the
vncleane
among
the
Fowles
;
first
there
are
specially
noted
all
kind
of
rauening
birds
:
as
the
Eagle
,
the
Griffon
,
the
Vulture
,
and
Kite
,
after
his
kinde
,
and
all
Rauens
after
their
kinde
.
Now
for
clawes
to
scratch
and
gripe
withall
,
how
notable
is
Dan.
Studley
in
his
letter
to
Sam.
Fuller
?
How
full
of
scratching
and
bitter
rayling
is
it
?
And
for
his
administration
at
home
,
there
was
neuer
any
poore
bird
that
did
moue
the
wing
,
open
the
mouth
,
whisper
or
chirpe
against
him
,
but
this
partiall
Griffon
hath
set
the
print
of
his
clawes
vpon
him
.
As
Ashur
boasteth
of
himselfe
,
Esay
10.14
.
so
,
in
effect
,
haue
they
boasted
ouer
them
that
rise
vp
to
complaine
of
Studley
.
Againe
,
among
the
vncleane
birds
the
Night-fowles
are
often
noted
;
as
namely
,
the
Night-crow
,
the
little
Owle
,
the
Back
or
Bat.
And
these
also
doe
represent
vnto
vs
the
scandalous
walking
of
Dan.
Studley
,
so
often
and
so
ordinarily
haunting
with
other
mens
wiues
,
at
vnseasonable
times
of
the
night
,
as
namely
with
Mistresse
M.
V.
C.
K.
D.
and
diuers
others
heretofore
.
And
yet
this
Night-crow
being
admonished
of
the
great
appearance
of
euill
herein
,
hath
refused
to
hearken
thereunto
,
or
to
amend
his
euill
.
Vers.
29.30
.
&c.
As
for
the
creeping
things
among
them
;
the
Mouse
,
the
Rat
,
the
Lizard
,
the
Moule
,
that
lurke
in
holes
,
and
hide
themselues
in
the
dust
,
are
noted
for
vncleane
creatures
:
and
these
doe
verie
fitly
represent
the
lurking
nature
of
Dan.
Studley
,
that
can
so
cunningly
hide
himselfe
in
his
dealings
.
But
especially
,
among
the
creeping
things
,
the
Camelion
,
that
is
so
famous
for
changing
it selfe
into
(
almost
)
all
colours
,
is
most
fit
to
represent
vnto
vs
an
hypocrite
,
such
an
one
as
Daniel
Studley
,
whose
vse
is
to
paint
ouer
the
foulest
faces
with
the
fairest
colours
of
Holinesse
,
Religion
,
and
Pietie
.
For
example
,
Iudith
Holder
being
accused
for
vnchristian
and
vnnaturall
dealing
towards
her
husband
,
who
being
sicke
of
the
Plague
,
and
being
(
as
he
thought
)
readie
to
giue
vp
the
ghost
,
hauing
such
grieuous
pangs
of
death
vpon
him
,
she
then
neglected
him
,
yea
shamed
not
then
to
sit
ouer
his
head
and
sing
.
But
here
Dan.
Studley
casteth
his
colour
vpon
it
,
and
sayth
,
That
it
might
be
a
most
holy
and
religious
action
to
praise
the
Lord
with
songs
in
aduersitie
.
Againe
,
M.
M.
being
shut
out
of
the
Church
for
sinne
,
and
to
come
in
againe
,
shee
boasted
,
That
if
shee
were
in
againe
,
all
the
Diuels
in
Hell
should
not
get
her
out
.
This
speech
being
reproued
by
some
of
vs
,
Dan.
Studley
in
their
Eldership
cast
his
colour
vpon
it
,
saying
,
It
seemed
to
be
a
very
holy
speech
,
shewing
her
faith
,
and
hope
of
assistance
from
the
Lord
.
Againe
,
when
he
was
found
hidden
behind
the
basket
at
Iud.
Holders
house
,
hee
made
this
holy
pretence
,
That
he
hid
himselfe
to
see
the
behauior
of
G.
P.
who
came
thither
after
him
:
so
watchfull
and
vigilant
an
ouerseer
was
he
.
Also
,
M.
M.
hauing
beene
in
a
whore-house
vpon
some
occasion
,
and
creeping
thence
out
at
a
window
in
a
very
vntoward
manner
,
was
excused
by
Dan.
Studley
,
who
alledged
in
her
defence
the
example
of
Paul
,
That
by
the
Disciples
was
out
a
window
,
through
the
wall
of
Damascus
,
let
downe
by
a
rope
in
a
basket
,
Act.
9.25
.
2.
Cor.
11.33
.
A
number
of
such
instances
might
be
brought
to
shew
the
colourable
dealing
of
this
hypocriticall
Camelion
.
And
therefore
,
sithence
such
vncleannesse
of
all
sorts
is
found
in
him
,
we
are
fully
persuaded
,
that
he
is
vnworthie
to
beare
office
and
dignitie
,
that
beares
so
much
reproach
,
and
so
iustly
,
for
his
sinne
.
Further
,
raysing
sedition
among
themselues
,
the
question
is
,
Whether
M.
Amsworth
haue
carried
away
the
Church
with
him
,
or
whether
M.
Iohnson
keepe
the
Church
still
with
him
?
And
as
they
haue
an
Ecclesiasticall
suit
about
the
kernell
,
which
of
them
should
be
the
people
of
God
and
the
true
Church
,
so
haue
they
another
ciuile
contention
about
the
shell
and
the
huske
,
who
shall
haue
the
meeting-house
where
this
Church
should
meete
together
.
In
the
meane
time
the
two
houses
,
where
the
seuerall
factions
of
these
two
seditious
Captaines
doe
meet
,
being
in
the
same
street
,
and
within
one
house
of
another
,
are
much
like
vnto
those
two
Wells
Eseck
and
Sitnah
(
Sedition
and
Dissension
)
or
strife
and
hatred
.
Gen.
26.20.21
.
But
blessed
be
God
,
who
hath
deliuered
vs
both
from
M.
Iohnsons
Apostaticall
Eseck
,
and
from
M.
Amsworths
schismaticall
Sitnah
;
and
not
onely
so
,
but
hath
also
brought
vs
vnto
Rehoboth
,
or
Largenesse
,
by
enlarging
our
hearts
to
embrace
the
Communion
of
those
true
Churches
,
from
which
the
partition-wall
of
their
separation
had
excluded
vs
and
shut
vs
out
before
.
Vers.
12.
Wee
pray
the
Lord
for
them
also
,
that
they
may
be
likewise
enlarged
,
that
the
chaine
of
their
Schisme
,
which
keepes
them
so
strait
,
may
be
broken
,
and
they
at
length
be
brought
to
entertaine
Communion
with
the
people
of
God
.
CHAP.
V.
Vnder
the
hand
of
the
Secretarie
and
Seale
of
the
Citie
in
this
forme
as
followeth
.
Extracted
out
of
a
certaine
Booke
of
M.
Whites
,
intituled
-
A
Briefe
discouerie
of
some
of
the
abhominations
daily
practised
and
encreased
amongst
the
English
Companie
of
the
Separation
,
remaining
for
the
present
at
Amsterdam
in
Holland
.
Fol.
1.
-
That
they
abound
(
aboue
others
)
with
all
kind
of
debate
,
malice
,
adulteries
,
cousenages
,
and
such
other
like
enormities
.
Fol.
1.
-
Daniel
Studley
,
an
Elder
of
their
Church
,
a
man
(
not
onely
for
his
filthinesse
with
his
wiues
daughter
,
but
also
for
supporting
of
manifest
and
shamefull
vncleannesse
and
cousening
among
them
in
[
](A05190-e16010-b)*
*
Namely
Judeth
Holder
and
others
.
others
)
fitter
for
the
Stewes
,
than
to
be
an
Elder
in
any
Christian
Societie
.
Fol.
7.
-
Yet
would
their
Elder
Dan.
Studley
neuer
so
much
as
denie
the
matter
of
Incest
with
his
wiues
daughter
.
Fol.
17.
-
But
their
Deacon
Christopher
Bowman
,
for
his
deceiuing
of
many
poore
,
euen
of
their
owne
companie
,
of
halfe
that
which
the
Magistrats
of
Narden
had
giuen
them
weekely
,
was
thereupon
,
when
it
came
to
light
through
widow
Colgates
meanes
,
called
Iudas
the
Purse-bearer
in
Narden
,
for
so
doing
:
not
to
speake
of
many
such
like
instances
that
by
him
may
be
giuen
.
Fol.
15.
-
Haue
they
not
abused
the
world
,
that
publish
in
print
,
that
they
neither
receiue
nor
retaine
any
such
as
care
not
how
they
borrow
,
and
make
no
conscience
to
pay
againe
?
I
doubt
not
but
their
owne
hearts
know
how
false
this
is
in
Iohn
Nicholas
,
and
others
.
Fol.
13.
-
They
retaine
amongst
them
open
offenders
,
Iudith
Holder
,
Canadine
,
Iacob
Iohnson
.
Fol.
9.
&
10.
Extracted
out
of
a
certaine
letter
vnderwritten
by
M.
White
the
20.
of
Iulie
.
I
Desire
of
God
to
keepe
all
his
people
from
such
a
Congregation
,
where
Adulteries
,
Cousenages
,
and
Thefts
are
in
such
abundance
,
as
in
the
[
](A05190-e16220-b)*
*
viz
the
Brownists
.
English
Congregation
of
Amsterdam
,
that
I
speake
not
of
br●kerage
of
whores
,
and
other
filthinesse
,
too
too
bad
.
This
is
true
;
There
is
no
Sect
in
Amsterdam
(
though
manie
)
in
such
contempt
for
filthie
life
,
as
the
[
](A05190-e16260-b)*
*
viz.
the
Brownists
.
English
are
.
Concerning
these
articles
which
they
laied
in
against
master
White
,
as
though
he
had
slandered
them
therein
:
when
as
master
White
had
once
taken
order
by
his
Atturny
to
answere
the
matter
;
whenas
also
hee
had
for
proofe
thereof
brought
sundry
witnesses
before
the
Burgo-masters
;
which
there
did
testifie
,
and
by
their
oaths
and
depsitions
confirme
the
things
which
master
White
had
written
;
then
was
master
White
discharged
,
and
had
libertie
from
the
magistrates
to
goe
for
England
,
as
his
occasions
or
businesse
should
require
.
And
beside
their
speeches
vnto
him
to
this
purpose
,
this
is
manifest
also
by
this
authentique
copy
of
the
sentence
pronounced
in
this
case
by
the
magistrates
;
as
followes
.
Extract
uyt
t'
Arrest-Rolle
der
Stadt
Amstetredam
.
SChepeuen
geuen
de
fante
tegens
Francoys
Ianson
,
ende
Hendrick
Answert
,
ende
doen
voort
profijt
van
dyen
,
aff
t'
arrest
op
des
opposants
parson
gedaen
ende
condemneren
de
verschleuen
arrestaiten
inde
costen
dezer
instantie
.
Actum
de
24.
Febr.
xvi
.
C.
ses
.
presentibus
vt
in
Registro
.
Thomas
Weyts
.
contra
Francoys
Ianson
,
Iacob
Ianson
,
Hendrick
Answert
,
Francoys
Blackwall
,
Daniel
Studley
,
Christosell
Boman
,
Ian
Nicholas
,
Iudick
Holder
,
Willem
Barbons
,
ende
Thomas
Bischop
.
Coll.
M.
Bouwer
.
Extracted
out
of
the
Arrest
Rolle
of
the
Cittie
of
Amsterdam
.
THe
Iudges
giue
default
for
not
appearing
against
Francis
Iohnson
and
Henry
Ainsworth
,
and
in
regarde
thereof
discharge
the
Opposant
of
the
Arrest
done
on
his
person
,
condemning
the
Arresters
in
costs
and
charges
of
this
suite
vnto
this
present
time
.
Actum
the
24.
of
February
1606.
Thomas
White
against
Francis
Iohnson
,
Iacob
Iohnson
,
Henrie
Ainsworth
,
Francis
Blackwell
,
Daniel
Studley
,
Christopher
Bowman
,
Iohn
Nicholas
,
Iudith
Holder
,
William
Barbor
,
and
Thomas
Bishop
.
Conferred
.
M.
Bower
.
By
this
sentence
it
may
appeare
,
that
master
White
was
not
onely
acquit
from
their
Arrest
by
the
magistrates
,
but
also
,
that
they
themselues
beeing
the
Arresters
were
condemned
in
the
cost
and
charges
of
this
suite
vnto
that
present
time
.
After
which
time
there
was
neuer
any
other
sentence
giuen
by
the
magistrates
to
reuerse
the
same
:
in
so
much
,
that
at
length
the
Brownists
themselues
(
although
troublesome
and
contentious
in
this
as
in
other
actions
)
were
content
to
let
their
suite
fall
,
and
ceased
to
proceede
any
further
therein
.
And
much
better
it
had
beene
for
them
neuer
to
haue
begunne
it
,
than
with
so
much
shame
,
and
so
many
rebukes
to
leaue
it
off
.
And
as
master
White
himselfe
was
thus
acquit
,
so
was
also
mistris
White
his
wise
,
by
authoritie
of
the
magistrates
acquit
in
this
matter
,
as
appeareth
by
this
copy
of
the
Sentence
giuen
in
respect
of
her
.
Extract
uyt
t'
Arrest-Rolle
der
Stadt
Amstelredam
.
SChepeuen
doen
aff
t'
arrest
op
de
parsoon
van
des
opposants
huiistorowe
gedaen
.
Actum
de
25.
Februar
.
xvi
.
C.
ses
.
presentibus
vt
in
Registro
.
Thomas
Weyts
als
man
ende
voocht
van
Rose
Weyts
.
contra
Daniel
Studley
.
Coll.
M.
Bouwer
.
Extracted
out
of
the
Arrest-Rolle
of
the
citie
of
Amsterdam
.
THe
Iudges
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
marke
their
notable
partialitie
,
in
calling
before
the
magistrates
such
as
in
their
speech
doe
mention
their
adulteries
,
and
yet
let
those
alone
that
commit
the
adulteries
,
and
neuer
call
them
before
the
magistrates
,
although
the
facts
bee
so
manifest
,
that
master
Iohnson
himselfe
in
his
answere
to
master
White
could
not
denie
the
same
;
as
namely
of
William
Holder
,
Thomas
Canadine
,
Robert
Baylie
,
&c.
Had
it
not
beene
as
iust
and
as
necessarie
to
haue
called
these
malefactours
before
the
magistrates
,
as
to
haue
called
master
White
,
who
did
but
publish
what
they
had
done
?
Is
it
a
lesse
matter
for
a
Brownist
to
commit
sinne
,
than
for
an
other
man
to
speake
of
it
?
Or
shall
the
lesse
sinne
be
called
into
iudgement
,
when
the
greater
shall
bee
let
alone
?
George
Iohnson
[
](A05190-e16790-b)a
a
Disc.
p
30.
telleth
vs
how
often
his
brother
Francis
,
and
Daniel
Studley
wished
for
magistracie
against
him
:
why
could
they
not
as
well
haue
sought
the
benefit
of
magistracie
against
William
Holder
,
Thomas
Canadine
,
&c.
when
they
might
haue
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
Iohn
de
Cluse
,
Iohn
Trappes
,
and
Richard
Mansfield
,
before
the
magistrates
,
as
well
as
master
White
?
If
master
White
made
mention
of
their
adulteries
and
vncleannesse
,
so
doe
these
testifie
of
their
probable
murder
,
approued
whooredome
,
and
wretched
periurie
,
and
haue
also
prouoked
them
to
go●
before
the
magistrates
about
these
things
.
Are
not
these
offences
as
great
,
if
not
greater
,
than
those
which
maister
White
obiected
vnto
them
?
What
is
the
cause
of
this
their
partialitie
?
why
doe
they
threaten
extreamity
to
vs
,
and
yet
vse
so
much
lenitie
towards
those
that
fall
so
hard
vpon
them
?
As
for
the
vncleannesse
of
Iudith
Holder
here
obiected
by
master
White
,
it
is
a
thing
as
euident
as
may
be
.
For
Geffrey
Whitakers
hath
since
that
time
openly
confessed
in
the
middest
of
their
Congregation
,
that
hee
hath
laine
with
hee
night
after
night
;
and
this
by
his
owne
open
confession
in
so
beastly
and
abhominable
manner
,
as
wee
are
ashamed
to
report
.
Other
of
her
vncleanenesses
are
also
noted
before
.
And
in
fine
,
she
is
found
to
be
so
vncleane
,
as
by
the
generall
consent
of
the
Brownists
she
is
cast
out
of
their
societie
.
But
Dan.
Studley
did
labour
it
euen
againe
to
defend
her
,
after
M.
White
had
in
print
rebuked
him
for
it
;
and
when
the
greatest
part
of
their
congregation
consented
to
cast
hir
out
as
vnsauorie
salt
,
yet
would
not
Daniel
Studley
consent
,
but
complained
thereof
and
mourned
for
her
;
and
not
he
only
,
but
M.
Iohnson
also
sought
to
cloake
her
vncleanenesse
,
and
to
diminish
her
sinne
,
and
the
shame
of
Geffrey
Whitakers
her
bedfellow
,
and
would
not
haue
it
to
be
adulterie
,
vsing
his
distinction
of
lying
with
a
woman
,
and
in
a
woman
&c.
insomuch
,
that
many
of
his
Brownists
were
ashamed
to
heare
him
so
to
pleade
for
such
a
strumpet
.
Abraham
Pulburie
did
then
also
very
stiffely
oppose
himselfe
against
Saint
Francis
at
that
time
,
and
preuailed
so
farre
,
by
comparing
the
matter
with
that
place
,
Iohn
8.4
.
that
it
was
at
length
concluded
,
that
Iudith
also
was
found
and
taken
in
the
very
act
.
And
how
could
hee
stand
against
his
people
for
the
support
of
Iudith
in
so
plaine
a
case
,
except
hee
could
haue
pulled
out
their
eies
?
Wherefore
,
howsoeuer
the
separation
in
shew
is
a
white
Art
,
yet
to
them
that
duely
consider
the
same
it
may
easily
appeare
to
be
a
very
blacke
Art
.
This
blacknesse
first
shews
it selfe
in
the
blacke
spots
,
wherewith
the
Separatists
are
of
olde
stained
.
For
some
particular
instance
hereof
reade
the
Booke
of
George
Iohnson
;
and
(
beside
other
places
)
consider
those
[
](A05190-e17120-b)a
a
Disc.
of
excom.
pag.
180.
thirteene
offences
,
or
blacke
spottes
which
he
noteth
in
his
brother
Francis
;
see
the
[
](A05190-e17140-b)b
b
Disc.
of
excom
pag.
183.
seauen
spots
noted
in
master
Ainsworth
;
see
the
[
](A05190-e17160-b)c
c
Pag.
183.
twelue
blacke
spots
found
vppon
Daniel
Studley
;
consider
the
[
](A05190-e17180-b)d
d
Pag
190.
two
and
twenty
blacke
spots
obserued
and
reprooued
in
their
Eldership
ioyntly
;
and
besides
these
,
marke
the
tenne
blacke
spottes
of
the
Congregation
in
generall
.
[
](A05190-e17190-b)e
e
Pag.
196.
Secondly
,
as
their
blackenesse
in
themselues
is
thus
to
be
noted
,
so
in
the
next
place
obserue
their
Art
,
which
they
haue
to
make
others
blacke
by
slaundering
and
speaking
euill
of
their
estate
.
This
Art
of
slaunder
may
well
be
called
a
blacke
Art
.
Now
for
the
euidence
of
their
skill
in
this
Art
,
we
referre
the
Reader
to
that
generation
of
slanderers
hereafter
discribed
in
this
Treatise
,
where
Barrow
and
his
disciples
doe
so
practise
this
blacke
Art
,
that
in
master
Iohnsons
owne
words
it
may
iustly
bee
saide
vnto
them
.
Enquir
.
p.
7.
The
very
shame
of
men
,
if
no
feare
of
God
,
might
haue
restrained
their
lying
lippes
,
and
kept
them
from
blaspheming
the
godly
with
so
blacke
a
mouth
.
CHAP.
VI.
A
comparison
betweene
two
notable
Separatists
,
Daniel
Studley
,
a
Franciscane
,
and
Richard
Mansfield
an
Ainsworthian
.
The
iniquitie
of
Richard
Mansfield
appeareth
notable
.
1
By
his
cruell
tasking
,
oppressing
,
&
exacting
the
task
imposed
;
by
hanging
weights
of
lead
vpon
his
maids
arme
while
she
spinned
,
as
though
otherwise
the
worke
had
bin
too
light
and
easie
:
and
the
inflicting
a
cruell
punnishment
when
the
worke
was
not
accomplished
.
Though
the
Egyptian
bondage
was
grieuous
,
yet
amongest
all
Pharaohs
taske-masters
we
reade
of
none
called
Mansfield
,
nor
yet
of
none
so
wantonly
cruell
as
he
.
2
By
a
shamefull
and
vile
manner
of
whipping
his
[
](A05190-e17350-b)a
a
Eli.
Ap.
and
Do.
Ha.
maids
starke
naked
,
being
about
eighteene
years
of
age
.
All
the
particular
accidents
therein
are
too
vile
to
bee
spoken
.
3
By
his
cruel
nipping
and
pinching
of
his
maids
by
the
armes
,
in
so
much
that
the
skinne
of
[
](A05190-e17380-b)b
b
Do.
Ha.
one
of
them
first
rent
with
whipping
,
and
after
crushed
with
nipping
,
hath
broken
out
into
soares
,
the
filthy
matter
wherof
hath
come
running
downe
to
the
wrists
of
her
hands
,
as
shee
hath
sit
at
her
wheele
.
4
By
his
most
barbarous
and
beastly
manner
of
hanging
vp
his
[
](A05190-e17410-b)c
c
Do
Ha.
maid
by
the
hands
starke
naked
,
first
binding
her
hands
with
cords
,
tying
them
vp
to
some
high
place
,
then
taking
away
the
thing
wheron
she
stood
,
and
so
letting
her
hang
from
the
ground
while
hee
spent
diuers
rods
vpon
her
:
yea
and
after
this
whipping
he
let
her
hang
so
a
great
while
before
he
would
take
her
downe
.
Alas
for
the
daughters
of
the
separation
,
is
this
the
libertie
of
them
that
account
themselues
the
only
free
people
?
The
virgins
of
Sion
in
the
daies
of
their
captiuitie
found
more
fauour
among
the
Babylonians
,
then
this
D.
Hanwell
not
handled
well
among
the
Brownists
.
5
By
executing
iudgement
vpon
his
maid
,
sometime
before
the
shew
of
any
fault
was
committed
:
as
for
example
,
by
calling
his
maid
out
of
her
bedde
betimes
in
the
morning
,
not
suffering
her
to
put
on
her
cloathes
,
but
making
her
further
to
strip
her selfe
,
making
her
also
to
fetch
out
the
rods
,
then
telling
her
also
that
he
knew
she
would
not
finish
her
taske
by
the
weekes
end
,
and
that
therefore
it
was
best
to
giue
her
correction
before-hand
,
and
so
before
the
fault
committed
,
inflicted
the
punishment
that
might
afterwards
happily
be
deserued
.
6
By
vsing
such
rigour
towards
his
seruant
in
exacting
the
taske
of
worke
imposed
,
that
her
worke
being
to
spin
bombasine
wooll
,
shee
hath
often
for
feare
been
glad
to
eat
vp
the
wooll
,
which
shee
could
not
spin
time
enough
,
lest
some
remnant
of
the
wooll
being
seen
and
found
,
it
might
therby
appeare
that
her
taske
was
not
finished
:
and
so
shee
her selfe
to
haue
bin
brought
like
a
sheep
before
the
shearer
,
before
Mansfield
the
stripper
,
and
so
not
onely
to
haue
had
her
wooll
or
woollen
garments
to
bee
stript
off
her
backe
,
but
also
to
haue
had
her
skin
shorne
with
the
sharpe
sheares
of
Mansfields
cruell
rods
.
7
By
his
barbarous
and
beastly
crueltie
in
compelling
his
maid
to
eate
her
owne
excrements
:
for
when
she
had
once
for
feare
eaten
her
wooll
,
and
the
same
againe
was
from
time
to
time
purged
out
of
her
bodie
,
according
to
the
course
of
nature
,
noted
by
our
Sauiour
,
Matth.
15.17
.
Whatsoeuer
entereth
into
the
mouth
goeth
into
the
belly
,
and
is
cast
out
into
the
draught
,
yet
this
monstrous
wretch
comming
to
the
knowledge
here
of
;
did
not
only
rake
and
take
forth
out
of
the
draught
that
which
the
Lord
would
haue
to
be
[
](A05190-e17540-b)e
e
Deut.
23.13
.
couered
:
but
further
in
most
abominable
manner
hee
shamed
not
to
take
that
dung
,
and
by
violence
to
put
it
into
her
mouth
,
and
with
a
crane
of
brasse
to
thrust
it
downe
her
throat
,
in
so
much
that
the
poore
maid
crying
miserably
out
for
water
,
was
almost
slockned
before
shee
could
get
redresse
against
the
vexation
of
this
loathsome
tormentor
,
(
hath
the
like
euer
been
read
or
heard
of
?
)
It
was
a
grieuous
vision
and
a
type
of
great
miserie
,
when
the
Lord
commanded
Ezechiel
,
to
prepare
&
bake
his
bread
[
](A05190-e17570-b)f
f
Ezech.
4
12.13.14.15.16.17
with
the
dung
that
commeth
out
of
man
,
to
signify
the
astonishment
that
should
ensue
of
the
euils
threatened
;
and
the
Lord
in
mercie
spared
the
Prophet
,
and
at
his
praier
did
mitigate
the
thing
;
but
behold
in
this
R.
M.
a
more
grieuous
sight
or
vision
,
a
type
of
astonishment
,
not
to
prepare
meate
with
dung
,
but
to
eat
that
dung
as
meat
,
not
by
commandement
of
the
●…d
,
but
by
the
lust
of
the
diuell
:
It
was
horrible
in
Rabshaketh
a
Pagan
,
to
threaten
his
enemies
with
the
eating
of
their
owne
dung
through
famine
;
but
it
was
more
horrible
,
sauage
and
vnhumane
in
Ric.
Mansfield
,
a
brother
,
euen
a
brother
of
the
separation
,
to
vse
this
crueltie
,
and
with
his
own
hands
by
force
to
do
it
,
not
vnto
an
enemie
,
but
vnto
a
sister
of
the
separation
,
&c.
8
By
making
his
maides
immediately
after
this
whipping
and
hard
vsage
to
sing
songs
of
mirth
in
the
middest
of
their
sorrow
and
teares
,
contrarie
to
their
feeling
,
and
contrarie
to
the
order
of
the
Apostle
,
Iam.
5.13
.
And
not
onely
this
,
but
also
by
mocking
in
prophane
manner
at
their
singing
;
and
for
example
,
the
distressed
person
beginning
to
sing
,
Ps.
51.
O
Lord
consider
my
distresse
,
&c.
hee
would
then
in
derision
speak
vnto
them
,
Oh
you
are
in
great
distresse
sure
&c.
Ps.
137.1.2.3.4
.
As
the
cruell
scoffing
Babylonians
of
old
required
songs
and
mirth
of
the
Iewes
in
their
captiuitie
,
saying
vnto
them
,
Sing
vs
one
of
the
songs
of
Zion
;
euen
then
when
the
Iewes
sate
weeping
by
the
riuers
of
Babell
,
and
had
hanged
vp
their
Harps
vpon
the
Willowes
:
so
this
cruell
scoffing
Brownist
did
then
require
songs
and
mirth
of
his
captiue
maides
,
when
they
had
hanged
vp
the
Harpes
of
their
mirth
,
and
had
rather
to
haue
fit
weeping
than
singing
;
yea
,
and
constrained
them
to
sing
so
as
the
Babylonians
could
not
do
the
Iews
.
9
By
alledging
Scripture
(
after
the
manner
of
the
Brownists
)
to
defend
&
maintaine
the
crueltie
which
hee
vsed
towards
his
maides
,
as
namely
,
That
if
a
man
smite
his
seruant
,
or
his
maid
,
with
a
rod
,
and
they
die
not
vnder
his
hand
,
but
continue
a
day
or
two
dayes
,
he
should
not
be
punished
,
because
they
are
his
money
.
Exod.
21.20
,
21.
Whereas
this
Scripture
can
be
no
warrant
for
his
crueltie
;
both
because
his
maids
were
no
bondslaues
vnto
him
,
bought
with
his
money
,
as
also
because
that
law
was
in
peculiar
to
the
Iewes
,
and
euen
then
was
a
iudiciall
Statute
,
and
did
not
free
the
offendour
from
all
guilt
of
sinne
,
but
onely
from
the
punishment
of
the
ciuile
Magistrate
.
10
By
his
carnall
securitie
in
the
middest
of
all
his
impietie
;
by
his
vsuall
sleeping
in
the
time
of
Gods
worship
:
and
this
not
onely
when
M.
Iohnson
preached
,
(
for
then
he
plainely
professed
,
that
hee
did
settle
himselfe
to
sleepe
,
accounting
M.
Iohnson
a
false
Teacher
,
and
vnworthie
to
be
hearkened
vnto
)
but
thus
also
hee
slept
,
when
M.
Ainsworth
taught
.
And
yet
further
,
which
is
more
strange
,
hee
did
not
onely
sleepe
whiles
other
preached
and
prayed
,
but
euen
when
himselfe
hath
beene
praying
at
home
with
his
familie
,
his
manner
hath
beene
to
fall
asleepe
in
the
middest
of
his
prayer
,
as
diuers
then
present
haue
testified
.
11
By
his
notable
hypocrisie
in
the
middest
of
all
his
iniquitie
;
and
this
not
onely
in
his
generall
Seperation
,
according
to
which
(
together
with
the
rest
of
his
companions
)
hee
sayth
vnto
all
the
reformed
Churches
in
the
world
,
Stand
apart
,
I
am
purer
and
holier
than
you
:
Nor
yet
onely
by
separating
from
other
Franciscan
separatists
,
and
namely
from
Dan.
Studley
,
whom
in
speciall
manner
hee
condemneth
,
and
sayth
vnto
him
,
Stand
apart
Studley
,
for
I
am
holier
than
thou
.
But
further
,
euen
aboue
many
other
of
M.
Ainsworths
companie
,
wherein
he
resteth
,
he
pretendeth
more
puritie
,
is
more
smooth
in
his
words
,
stricter
in
the
separation
,
and
makes
greater
shew
of
holinesse
and
pietie
.
The
iniquitie
of
Daniel
Studley
appeares
notable
.
1
By
his
oppression
and
preuenting
of
Iustice
thorow
the
whole
tenour
of
his
administration
,
as
hee
himselfe
being
pressed
and
prosecuted
by
some
of
master
Ainsworths
people
hath
beene
brought
to
acknowledge
in
generall
.
The
terrour
and
feare
of
Studley
haue
bin
heauier
than
weights
of
lead
vppon
the
fainting
armes
of
the
poore
people
,
that
they
durst
not
deale
against
him
.
Though
the
Pharisies
laid
heauy
burthens
vpon
other
mens
shoulders
,
Mat.
23.
yet
among
them
al
,
we
read
of
none
called
Studley
,
nor
yet
of
any
one
whose
manifold
oppressions
are
so
often
witnessed
.
2
By
a
shamefull
and
vile
manner
of
dealing
with
one
euen
of
the
same
maids
,
who
comming
out
of
the
hands
of
Mansfield
,
fell
into
the
hands
of
Studley
&
was
saine
to
cry
out
of
Studley
,
as
well
as
shee
had
done
of
Mansfield
before
.
3
By
his
cruel
nipping
and
pinching
euen
of
his
owne
wife
,
as
she
her selfe
hath
testified
vnto
diuers
,
and
is
in
part
noted
before
.
Many
people
talke
of
Fairies
nippes
,
and
of
the
blew
arms
they
make
;
but
it
is
hard
to
say
whether
Fairies
of
the
separation
doe
nip
harder
.
4
Studley
indeed
in
this
point
dealt
more
gently
with
the
[
](A05190-e18070-b)d
d
Eli.
Ap.
maid
;
whom
though
he
drew
and
haled
violently
at
the
first
,
yet
did
he
not
hang
her
vp
so
cruelly
,
but
laid
her
and
threw
her
vpon
his
bed
in
more
easie
maner
.
And
yet
in
matters
of
suite
and
question
,
by
the
threeds
of
his
substill
shifts
hee
doth
as
it
were
tye
and
bind
the
hands
of
many
,
both
men
and
women
,
which
stand
hanging
in
the
cords
of
doubt
and
feare
,
waiting
long
for
an
issue
,
and
yet
put
off
with
delayes
.
And
yet
not
so
,
but
that
he
himself
also
hath
now
long
time
hung
in
feare
,
with
the
cord
of
de
position
,
as
it
were
about
his
neck
,
waiting
when
he
should
be
turned
off
from
the
ladder
of
his
dignitie
.
5
By
executing
iudgement
vpon
himselfe
before
the
Iudges
of
the
Congregation
had
pronounced
the
sentence
of
condemnation
against
him
.
For
as
Achitophel
and
Iudas
that
hanged
themselues
before
the
time
,
and
as
those
theeues
that
murther
themselues
before
the
time
to
preuent
the
sentence
of
the
law
,
cannot
be
defended
therein
;
so
Daniel
Studley
deposing
himselfe
,
and
leauing
his
office
before
sentence
,
whether
of
despaire
to
keepe
it
,
seeing
the
people
so
against
him
,
or
whether
in
hypocrisie
&
policie
to
moue
the
people
vnto
commiseration
,
alwaies
his
vntimely
and
vnorderly
executing
of
himselfe
cannot
bee
iustified
,
howsoeuer
the
cause
of
his
condemnation
might
be
ten
times
more
iust
then
the
cause
that
Mansfield
had
against
his
maid
.
6
By
vsing
such
rigor
towards
his
wife
,
in
threatning
&
beating
her
contrary
to
that
of
the
Apostle
,
Col.
3.19
.
in
so
much
that
by
his
cruelty
,
she
hath
sought
,
though
not
to
eat
her
wooll
,
yet
to
eate
her
word
,
by
labouring
that
shee
might
not
be
called
to
speak
those
things
which
she
knew
of
her
husband
,
&
had
alreadie
told
in
secret
;
yea
&
hath
charged
some
to
whom
shee
complained
of
her
miseries
,
that
they
should
not
vtter
the
same
during
her
life
,
for
feare
of
his
rage
against
her
.
And
yet
the
greatnes
of
her
misery
hath
made
her
to
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
tyrannie
common
vnto
him
with
other
of
the
separation
,
in
drawing
those
that
had
forsaken
their
error
to
returne
vnto
their
vomit
againe
,
and
to
eate
vp
,
though
not
the
excrements
of
their
bodies
,
yet
the
excrements
of
their
error
.
It
is
most
ordinary
with
the
Brownists
to
charge
those
that
leaue
their
schisme
and
returne
vnto
the
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
dogges
,
whereas
indeed
their
separation
is
but
as
the
excrements
and
dung
of
schismatikes
;
vnto
which
dung
notwithstanding
they
are
often
drawne
to
returne
,
and
to
eate
vp
the
same
.
As
for
example
,
Edward
Benet
hauing
begun
to
purge
out
some
of
the
excrements
,
first
by
entertaining
ciuill
communion
with
the
Church
of
England
,
so
farre
as
to
marry
a
wife
from
thence
,
and
afterwards
in
spirituall
communion
by
hearing
master
Burges
;
when
as
after
all
he
was
brought
againe
to
repent
for
these
things
:
what
did
he
else
but
returne
to
his
own
excrements
?
Many
such
examples
might
be
alleaged
,
wherin
as
many
among
them
haue
been
vehement
,
so
Dan.
Studley
,
especially
in
these
cases
hath
bin
most
seuere
,
so
that
as
in
respect
of
his
policies
he
is
generally
noted
for
a
Matchieuellian
,
so
in
respect
of
his
tyrannie
for
a
Mansfilian
,
that
with
Mansfield
seekes
to
bring
and
enforce
men
vnto
the
eating
of
their
owne
dung
.
Esa.
36.12
.
Againe
,
as
this
is
done
indeed
,
so
in
the
account
of
the
other
Separatists
,
both
of
master
Ainsworthes
and
master
Robinsons
companie
,
the
Franciscans
being
many
wayes
become
notable
Apostataes
,
returning
into
errors
about
ministerie
and
gouernment
from
which
they
seemed
to
be
purged
,
in
respect
of
this
apostasie
,
they
can
be
accounted
no
better
then
dung-eaters
,
and
dogges
returning
to
their
vomit
in
the
estimation
of
other
Brownists
:
and
those
which
like
Fra.
Iohnson
,
and
Dan.
Studley
do
most
vrge
hereunto
,
can
be
accounted
no
better
then
Mansuilians
.
8
By
teaching
his
schollers
(
the
little
children
which
learned
of
him
)
not
the
songs
of
Sion
,
not
the
Psalmes
of
Dauid
(
for
that
is
an
vse
that
Studley
hath
oft
condemned
)
but
filthie
,
vnsauorie
,
&
rotten
rimes
,
such
as
wee
are
ashamed
and
loth
to
print
or
repeat
the
same
,
neyther
meane
wee
to
doe
it
,
vnlesse
wee
bee
further
vrged
thereunto
.
The
children
in
Master
Ainsworths
companie
,
〈◊〉
then
he
taught
,
haue
not
yet
forgotten
them
.
H.
Barrow
scoffing
at
the
Preachers
in
the
Church
of
England
,
tels
in
his
Discouerie
,
How
their
mouth
distilles
,
and
their
lippes
drop
downe
such
old
parables
,
&c.
But
much
more
iustly
might
it
haue
beene
said
of
Studley
,
the
auncient
Elder
,
Prophet
,
and
Preacher
in
the
Church
of
the
Brownists
,
that
his
mouth
hath
distilled
,
and
his
lippes
dropped
downe
such
old
parables
,
as
might
farre
better
become
the
streetes
of
Sodome
than
of
Sion
,
being
indeede
such
vncleane
and
stinking
stuffe
as
any
Christian
eares
might
iustly
abhorre
to
heare
their
children
repeating
of
the
same
.
9
By
alledging
Scripture
in
like
manner
to
iustifie
his
filthie
behauior
towards
his
wiues
daughter
:
being
reproued
for
his
vncleane
discoueries
,
not
to
be
named
,
the
prophane
wretch
sought
to
defend
himselfe
by
the
example
of
Salomons
searching
out
of
all
secrets
.
Is
there
not
here
iust
cause
to
exclaime
against
him
,
as
M.
Iohnson
in
another
place
doth
against
M.
Iacob
?
Fran.
Iohnsons
answere
to
M.
Iac.
p.
32.
O
shamelesse
mouth
,
O
vnchristian
heart
!
Can
any
godlesse
Atheist
abuse
the
Scriptures
more
horribly
than
this
filthie
Studley
herein
hath
done
?
De
Cluse
their
Elder
should
haue
bin
deposed
for
discouering
the
secrets
of
their
Consistorie
:
whereupon
we
would
demand
of
M.
Iohnson
these
three
questions
:
first
,
whether
De
Cluse
his
vncouering
of
secrets
,
or
Studleyes
searching
out
of
secrets
,
be
a
greater
sinne
?
secondly
,
whether
the
secrets
of
their
Consistorie
,
or
the
secrets
of
Studleyes
priuat
contemplation
be
greater
secrets
?
thirdly
,
whether
it
had
not
bin
as
iust
to
haue
deposed
Studley
betimes
,
as
to
haue
deposed
De
Cluse
so
hastily
.
Further
,
whether
Studley
for
defending
his
filthinesse
,
or
Mansfield
for
defending
his
crueltie
,
haue
more
horribly
and
wickedly
prophaned
the
name
of
God
,
wee
leaue
to
be
disputed
betwixt
the
Franciscans
and
the
Mansvilians
.
10
By
the
like
securitie
in
his
wicked
course
;
his
manner
being
also
to
sleepe
in
time
of
publike
worship
,
though
an
Elder
,
and
sitting
in
a
throne
in
a
high
and
eminent
place
,
whereby
his
offence
became
more
offensiue
and
notorious
.
These
circumstances
therefore
being
considered
on
both
sides
,
it
may
bee
some
question
,
Whether
of
these
two
sleepers
,
Mansfield
or
Studley
,
haue
deserued
the
more
shame
,
and
whether
of
them
be
the
more
slouenly
sleeper
.
11
By
his
notable
hypocrisie
in
the
middest
of
all
his
iniquitie
:
He
sayth
with
Mansfield
vnto
all
the
reformed
Churches
on
earth
,
Stand
apart
,
I
am
holier
than
you
,
I
must
touch
no
vncleane
thing
;
your
worship
is
Apostasie
,
if
I
should
ioyne
with
you
.
The
like
he
now
sayth
vnto
the
Mansvilian
Separatists
,
and
euen
vnto
Mansfield
himselfe
,
whose
wickednesse
he
much
condemned
,
when
as
vpon
speciall
occasion
it
was
made
knowne
vnto
him
.
And
besides
this
,
euen
aboue
many
of
the
Franciscane
Separatists
,
his
companions
,
he
is
smooth
in
wordes
,
strict
in
separation
,
full
of
religious
protestations
,
and
can
cunningly
alledge
the
sinnes
of
the
chiefest
Saints
to
cloke
his
impietie
,
as
though
hee
were
as
holy
as
the
faithfullest
seruant
of
God
vpon
earth
.
Of
these
two
,
and
sundrie
other
such
like
,
there
may
iustly
be
verified
this
Prouerbe
,
The
strictest
in
separation
,
The
leaudest
in
conuersation
.
CHAP.
VIII
.
Letters
that
passed
betwixt
M.
Ames
and
M.
Robinson
touching
the
bitternesse
of
the
Separation
.
ONe
point
of
Schisme
which
M.
Gilgate
obiected
vnto
M.
Ainsworth
was
,
for
their
separation
in
priuate
from
those
particular
persons
,
which
might
be
discerned
to
be
true
visible
Christians
,
euen
by
their
owne
confession
.
This
point
,
because
it
is
further
discussed
in
diuers
Arguments
and
Writings
betwixt
Master
Ames
and
Master
Robinson
,
wee
haue
thought
it
meet
to
publish
them
as
they
came
vnto
our
hands
,
because
they
serue
much
for
the
declaration
and
manifestation
of
their
Schisme
herein
.
G.
M.
and
P.
SIr
,
I
doe
not
desire
to
multiplie
many
Letters
,
no●
many
words
in
this
one
Letter
,
I
will
passe
by
therefore
your
censure
.
Your
manner
of
separation
also
I
omit
,
whether
it
be
like
or
dislike
to
that
of
the
first
reformed
Churches
,
for
you
haue
yrons
ynow
in
the
fire
about
that
question
:
Neither
will
I
trouble
you
about
my
associates
here
,
whom
you
deeme
euill
of
,
though
they
be
vnknowne
vnto
you
:
Onely
that
one
point
which
containeth
indeed
the
very
bitternesse
of
Separation
,
I
would
desire
you
againe
to
consider
of
,
as
you
doe
me
;
viz.
Whether
there
be
not
a
visible
Communion
euen
out
of
a
visible
Church
.
These
reasons
seeme
to
euince
it
.
1
Whomsoeuer
I
can
rightly
discerne
to
haue
communion
with
Iesus
Christ
,
with
him
may
I
haue
visible
communion
:
the
reason
is
,
because
that
from
visible
descrying
of
that
inward
communion
,
doth
necessarily
follow
externall
communion
.
Neither
can
other
sufficient
reason
be
giuen
,
why
we
should
communicate
with
visible
Churches
,
but
only
because
wee
visibly
discerne
,
that
they
haue
communion
with
Christ
:
Now
quatenus
ipsum
&
de
omni
conuertuntur
.
But
we
may
discerne
(
euen
by
your
confession
)
of
some
,
out
of
a
visible
Church
,
that
they
haue
communion
with
Christ
.
Ergo
2
That
which
is
lawfull
for
them
to
doe
which
are
no
members
of
a
visible
Church
,
that
is
lawfull
for
others
to
ioyne
with
them
in
:
for
that
which
is
no
sinne
in
the
principall
,
is
none
in
the
accessorie
,
Cateris
paribus
.
And
it
cannot
be
simply
vnlawfull
to
ioyne
in
any
action
that
is
lawfull
,
Quatenus
talis
;
but
it
is
lawfull
for
Christians
conuerted
,
euen
before
they
ioyne
in
any
Church
(
perhaps
wanting
knowledge
of
the
true
Constitution
,
perhaps
oportunitie
)
to
worship
God
.
Therefore
3
It
is
necessarie
,
that
before
the
couenant
making
(
which
you
hold
to
be
the
forme
of
a
Church
)
they
that
are
to
make
it
,
should
ioyne
together
in
prayer
for
direction
,
assistance
,
and
blessing
,
yet
they
are
not
a
Church
vntill
after
:
Therefore
it
is
not
only
lawfull
but
necessarie
also
,
that
there
be
a
communion
out
of
a
visible
Church
.
You
may
easily
conceiue
the
forme
and
force
of
this
Argument
.
If
you
answere
that
they
are
a
Church
in
desire
;
that
is
to
forsake
your
position
:
for
desire
to
be
,
doth
imply
,
that
as
yet
they
are
not
;
A
velle
ad
esse
non
sequitur
ratio
.
I
will
not
be
further
tedious
vnto
you
.
Fare
you
well
.
Feb.
25.
Your
louing
friend
,
WILLIAM
AMES
.
Mercie
and
peace
be
with
you
,
Amen
.
SIr
,
because
I
doe
vnderstand
by
many
,
that
you
maruell
I
answer
not
your
reasons
,
hauing
had
your
writing
so
long
in
mine
hands
,
I
thought
good
to
returne
you
a
briefe
answere
.
Your
reasons
to
prooue
visible
communion
out
of
a
visible
Church
follow
:
Though
that
be
not
the
question
betweene
you
and
mee
,
But
whether
we
which
are
,
or
deeme
our selues
to
be
of
a
visible
Church
,
may
lawfully
communicate
with
such
as
be
of
no
Church
?
Reason
1
I
deny
that
externall
communion
doth
necessarily
flowe
from
the
discerning
of
inward
communion
with
Christ
,
which
is
your
first
reason
;
for
then
I
haue
externall
communion
with
the
Angells
and
faithfull
departed
this
life
.
Externall
communion
is
a
matter
of
externall
relation
and
order
,
vnder
which
men
out
of
the
Church
are
not
.
Acts
2.41,47
.
The
order
set
by
Christ
and
his
Apostles
is
,
that
such
as
receiue
the
word
,
and
are
to
be
saued
,
ioyne
themselues
foorthwith
vnto
the
Church
,
and
a
large
remnant
it
is
of
the
confusions
which
Antichrist
hath
brought
into
the
worlde
,
that
men
fearing
God
should
remaine
out
of
the
true
Church
.
For
the
further
cleering
of
these
things
.
If
an
innocent
person
(
in
mine
absence
)
be
excommunicated
from
the
Church
,
vpon
the
testimony
of
two
or
three
,
yet
will
I
for
order
sake
(
and
so
am
bound
)
forbeare
communion
with
him
,
till
I
haue
manifested
his
innocencie
to
the
Church
.
On
the
other
side
,
Though
I
know
some
great
wickednesse
by
a
brother
,
which
he
denies
,
and
I
can
not
prooue
,
I
must
still
for
order
sake
keepe
communion
with
him
in
the
Church
,
till
God
discouer
him
.
It
is
euident
therfore
,
that
in
cases
I
am
both
to
forbeare
communion
with
a
godly
man
,
till
we
be
orderly
ioyned
together
;
and
to
keep
communion
with
a
wicked
man
,
till
we
be
orderly
dis-ioyned
.
Adde
vnto
these
things
,
that
vpon
this
ground
I
may
also
lawfully
admit
one
out
of
the
Church
,
to
the
Lords
Supper
,
to
the
choise
of
Officers
censuring
of
offendors
.
And
all
other
exercises
of
externall
communion
:
if
by
the
iudgement
of
Charitie
I
deeme
him
holie
in
his
person
.
And
how
can
I
denie
him
one
part
of
externall
communion
,
to
whom
I
affoord
an
other
,
but
I
make
a
schisme
in
the
communion
of
Saints
?
and
this
also
may
serue
for
answere
to
the
latter
part
of
your
proofe
touching
visible
Churches
;
for
they
haue
not
onely
internall
communion
with
Christ
,
but
externall
also
in
the
order
which
hee
hath
set
.
For
which
wee
stand
,
and
for
the
want
of
which
alone
,
wee
withdrawe
our selues
,
as
wee
doe
in
this
case
,
not
daring
to
breake
Christs
order
for
mens
disorder
.
Reason
2
The
summe
of
the
second
Argument
is
.
That
because
it
is
lawfull
for
some
such
as
are
not
yet
members
of
a
true
Church
to
pray
,
therefore
others
of
a
Church
may
ioyne
with
them
in
prayer
.
I
doe
first
answer
,
That
men
in
a
Church
are
bound
to
,
and
from
many
things
,
wherein
men
not
in
the
Church
may
vse
more
libertie
,
and
vppon
the
same
ground
you
might
more
soundly
argue
thus
:
Because
two
or
three
persons
excommunicated
vppon
false
testimonie
,
may
pray
together
,
and
therefore
the
brethren
of
the
Church
may
forthwith
pray
with
them
;
Though
prayer
bee
in
it selfe
a
lawfull
thing
,
and
they
holie
in
theyr
persons
that
perfourme
it
,
yet
it
is
vnlawfully
perfourmed
out
of
the
Church
,
in
which
men
ought
to
bee
,
and
therein
to
vse
it
.
So
that
although
there
bee
neyther
Vitium
personae
nec
vitium
rei
.
Yet
is
there
Vitium
ordinis
,
&
relationis
:
and
this
externall
religious
order
,
and
relation
is
the
Church-order
,
and
religious
communion
,
a
worke
,
doth
presuppose
religious
vnion
of
persons
.
Reason
3
Touching
men
ioyning
in
prayer
before
they
enter
couenant
,
and
so
before
they
be
in
a
Church
,
whence
you
doe
take
your
third
Argument
:
I
doe
answere
;
First
,
for
that
there
is
not
the
like
reason
of
them
and
vs
,
which
are
,
or
take
our selues
to
bee
in
the
order
of
an
established
Church
;
They
then
breake
no
order
,
though
wee
should
.
Secondly
,
such
persons
are
ioyned
in
will
and
purpose
at
the
least
,
the
which
is
accepted
as
the
deed
.
2.
Corinth
.
chap.
8.
verse
12.
though
the
outward
ceremonie
bee
not
as
yet
performed
:
So
is
Abraham
said
to
haue
offered
vp
Isaack
,
Hebrewes
chapter
11.
verse
17.
and
Priscilla
and
Aquila
to
haue
laied
downe
their
owne
neckes
for
Paules
life
,
Rom.
chapter
15.
vers.
3
,
4.
Which
notwithstanding
they
did
onely
in
will
and
purpose
.
Your
axiom
à
velle
ad
esse
non
sequitur
ratio
,
hath
his
vse
especially
in
rebus
naturalibus
.
But
the
vrging
of
it
thus
absolutely
in
matters
of
religion
,
tends
to
depriue
the
Church
of
her
greatest
spirituall
comfort
.
Lastly
,
consider
the
couenant
in
concrete
,
and
prayer
is
a
part
thereof
.
And
when
men
are
so
met
,
with
a
purpose
to
vnite
,
and
do
beginne
prayer
for
the
sanctification
of
it
:
They
are
in
the
doore
comming
into
the
house
,
and
not
without
.
The
Iewes
were
not
to
haue
religious
communion
with
persons
vncircumcised
,
and
yet
I
doubt
not
,
but
when
a
godlie
Proselite
was
to
be
circumcised
,
they
might
lawfully
ioyne
with
him
for
the
sanctification
of
the
Ordinaunce
.
I
cease
further
to
trouble
you
,
and
doe
heartily
salute
you
in
the
Lord
God
,
wishing
you
from
him
all
prosperitie
;
and
in
him
resting
.
Leyden
this
second
of
the
weeke
Your
louing
friend
IOHN
ROBINSON
.
SIr
,
I
did
maruell
indeed
at
your
silence
,
when
an
answer
was
promised
,
&
do
no
lesse
maruell
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
downe
in
your
owne
wordes
(
thus
in
the
thesis
,
Whether
there
be
visible
communion
out
of
a
visible
Church
)
not
to
bee
denyed
or
dissembled
in
this
your
answere
,
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
weake
.
The
Scripture
doth
euery
where
reason
from
that
communion
which
we
haue
with
Christ
to
that
which
we
ought
to
haue
one
with
another
.
Our
best
Diuines
doe
put
one
in
the
definition
of
the
other
.
Sanctorum
communio
est
actus
&
officium
singulorum
membrorum
inter
se
,
ez
vnione
formali
cum
Christo
,
&
spiritu
ipsius
profluens
:
the
sence
is
acknowledged
by
all
good
writers
:
The
words
are
taken
from
reuerend
Iunius
.
The
same
sentence
is
elsewhere
by
him
expressed
so
fitly
for
you
(
if
you
doe
not
despise
it
)
that
I
hope
it
may
something
preuaile
with
you
.
Ex
illa
autem
societate
(
saith
hee
)
&
communione
quam
Sancti
cum
Christo
habent
,
omnino
sequitur
altera
haec
consociatio
atque
communio
qua
membra
inter
se
consociata
&
coagmentata
sunt
:
nam
idem
qui
nos
adunauit
sibi
eo
ipso
quod
diuersa
membra
adunat
sibi
,
eadem
inter
se
adunauit
:
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
shewes
the
same
truth
.
For
,
are
you
more
holy
than
Christ
,
that
you
should
beate
him
from
your
communion
,
whome
Christ
hath
made
a
member
of
his
body
?
doth
not
our
internall
communion
one
with
an
other
flow
from
that
internall
communion
we
haue
with
Christ
?
Whence
then
doth
our
externall
flow
but
from
that
externall
which
wee
haue
with
him
;
or
(
which
is
the
same
)
from
visible
discerning
of
that
internall
?
Your
instances
of
Angells
and
Saints
departed
doe
make
directly
against
you
;
for
we
doe
not
visibly
and
particularly
discerne
of
them
and
their
communion
with
Christ
:
but
in
extraordinarie
cases
,
and
at
such
times
,
we
may
haue
sensible
communion
with
them
.
When
the
heauenly
company
did
celebrate
the
birth
of
our
Sauiour
,
saying
,
Glorie
bee
to
God
on
high
,
&c.
I
hope
you
will
not
say
it
had
beene
sinne
for
the
Sheepheards
to
say
Amen
to
it
;
nor
for
the
Disciples
to
haue
giuen
the
like
assent
to
any
worship
perfourmed
by
those
which
came
out
of
their
graues
at
the
resurrection
of
Christ
.
Your
other
instance
of
an
innocent
excommunicate
hath
no
force
at
all
;
for
your selfe
doe
not
say
,
that
it
is
not
simply
vnlawfull
to
haue
any
communion
with
him
at
all
:
but
onely
for
some
time
:
nor
that
co
nomine
,
because
he
is
out
of
the
Church
,
but
for
order
sake
.
Now
I
do
not
speake
of
such
a
necessitie
as
bindeth
semper
&
ad
semper
,
neyther
am
I
against
the
confederacie
of
circumstances
;
but
consider
it
simply
(
scandall
and
contempt
remoued
)
it
is
lawfull
to
communicate
with
such
a
one
.
As
for
that
consequence
of
yours
,
If
one
part
of
communion
,
then
to
all
:
It
doth
better
serue
the
Anabaptist
to
exclude
children
from
Baptisme
,
than
you
to
exclude
Christians
from
priuate
communion
,
because
you
will
not
admit
them
to
some
part
of
the
publique
.
He
that
can
spie
schisme
in
admitting
to
one
part
before
,
then
to
all
,
might
farre
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
charitie
to
afford
no
more
communion
to
a
true
Christian
,
than
to
a
Turke
?
Your
reason
which
you
giue
of
hauing
communion
with
visible
Churches
,
because
they
haue
externall
communion
with
Christ
in
the
order
which
hee
hath
set
,
doeth
not
infringe
,
but
confirme
my
proofe
;
for
whence
hath
that
order
this
force
of
drawing
anie
to
communion
?
because
that
is
a
signe
of
inward
true
communion
.
Wheresoeuer
then
there
is
euident
discerning
of
inward
,
there
outward
is
lawfull
.
I
am
not
ignorant
of
some
circumstantiall
expediences
which
tie
those
that
liue
in
well
ordered
Assemblies
,
more
than
other
men
;
but
(
to
omit
that
the
question
is
generall
,
not
onely
of
such
)
There
is
nothing
simply
vnlawfull
to
one
in
the
nature
of
it
(
at
least
to
giue
assent
to
)
that
is
lawfull
for
an
other
:
neyther
can
there
bee
any
instance
giuen
of
an
action
lawfull
in
one
to
performe
,
which
is
vnlawfull
for
anie
other
to
assent
vnto
.
That
of
excommunication
I
answered
before
.
Your
first
answere
to
the
third
Argument
is
besides
the
question
,
which
in
your
owne
words
is
generall
of
any
:
besides
,
it
is
a
very
strange
order
that
is
broken
,
by
saying
Amen
to
a
godly
mans
prayer
,
the
Scripture
knoweth
no
such
I
am
sure
.
In
the
second
,
you
mistake
that
reason
,
from
the
will
to
the
deed
.
For
howsoeuer
before
God
in
spirituall
actions
it
so
holdeth
;
yet
before
men
,
especially
in
priuiledges
belonging
to
any
outward
societie
;
it
nothing
auaileth
to
make
profession
of
such
a
desire
.
But
if
it
doth
as
you
say
,
then
doth
it
great
wrong
vnto
all
good
Christians
,
in
denying
them
communion
,
who
professe
they
desire
to
ioyne
in
all
the
ordinances
of
God
,
so
farre
as
they
can
discerne
them
.
So
whereas
you
say
,
that
such
as
intend
a
couenant
,
are
in
the
doore
;
I
hope
all
conuerted
Christians
are
at
the
least
in
the
doore
of
the
true
Church
:
or
if
you
make
the
doore
so
narrow
,
I
nothing
doubt
but
ye
may
goe
into
the
Porch
and
Court
of
the
Lords
house
to
take
a
godly
man
by
the
hand
.
These
things
considered
I
am
halfe
perswaded
,
that
you
will
confesse
your selfe
to
haue
sinned
in
separating
those
whome
God
hath
ioyned
together
in
communion
,
That
is
,
all
visible
Saints
;
which
God
of
his
mercie
graunt
.
Your
true
friend
William
Ames
.
CHAP.
XI
.
Of
the
dissension
betweene
Iohn
Iohnson
the
father
,
and
Francis
the
sonne
:
and
betwixt
the
brothers
,
George
and
Francis
.
IN
the
writings
and
dealings
of
George
Iohnson
,
there
appeares
more
simplicitie
&
plainnesse
then
in
Francis
,
whose
politique
shifts
and
courses
are
as
the
way
of
an
Eagle
,
in
the
ayre
:
now
such
courses
are
much
to
be
suspected
,
whereas
commonly
plaine
dealing
and
honest
dealing
are
as
louing
companions
,
that
go
hand
in
hand
together
.
To
omit
manifold
instances
of
this
crooked
and
vncertaine
dealing
of
Francis
Iohnson
,
let
this
one
authentique
testimony
thereof
,
giuen
both
by
the
French
and
Dutch
Ministers
,
deputed
of
their
Presbiteries
to
be
considered
indifferently
.
Narrauit
nobis
Ioannes
Iansonius
Anglus
,
se
hominem
septuagenarium
ex
Anglia
in
hanc
vrbem
difficili
itinere
venisse
vt
duos
filios
suos
Franciscum
&
Georgium
Iansonios
dissidentes
,
quorum
ille
pastorem
agit
coetus
Anglici
,
qui
degit
apud
nos
,
hi●
ab
eodem
coetu
excommunicatus
est
,
in
gratiam
reduceret
:
quumque
hoc
negotium
reconciliationis
ageret
,
incidisse
se
in
controuersiam
cum
filio
suo
Francisco
&
senioribus
totoque
caetu
cui
praeest
ille
,
cui
componendae
commodius
remedium
inuenire
non
potuisse
dixit
,
quam
si
se
ad
Belgicam
&
Gallicam
Ecclesias
,
quae
in
hac
vrbe
sunt
,
consilij
auxilijque
causâ
conferret
.
Quâ
causâ
petijt
à
nobis
vt
ipsi
consilio
&
ope
nostra
adesse
vellemus
,
summittens
controuersiam
totam
iudicio
arbitrario
duarum
praedictarum
Ecclesiarum
.
Nos
vero
honesti
senis
petitioni
id
concedendum
putauimus
vt
à
Francisco
&
nonnullis
senioribus
coetus
Anglicani
supra
dicti
peteremus
,
an
etiam
parati
essent
eandem
controuersiam
arbitrario
earundem
Ecclesiarum
aut
synedriorum
vtriusque
iudicio
summittere
?
cui
quaestioni
,
licet
multis
id
conati
sumus
,
responsum
Categoricum
obtinere
ab
illis
nequiuimus
.
Quod
cum
videremus
,
existimauimus
nos
nihil
porro
apud
illos
in
hoc
negotio
effecturos
.
Cuius
rei
testimonium
petenti
Ioanni
Iansonio
denegare
noluimus
.
Actum
Amstelredami
inter
deputatos
synedrij
Ecclesiae
vtriusque
Belgicae
&
Gallicae
octauo
Nouembris
anni
millesimi
sexcentesimi
secundi
,
stilo
nouo
.
-
Ioannes
à
Vinea
in
Ecclesia
Gallobelgica
Minister
Euangelij
.
-
Petrus
Plancius
administer
Euangelij
.
-
Iacobus
Arminius
administer
Euangelij
in
Ecclesia
Belgica
.
-
Simon
Goulartius
administer
verbi
in
Ecclesia
Gallobelgica
.
Francis
Iohnson
excommunicateth
his
father
and
brother
.
1
TO
curse
any
man
rashly
and
vniustly
,
is
sinne
;
but
to
curse
parents
is
more
vile
.
2
But
in
M.
Iohnson
,
the
pure
Separatist
,
father
of
the
Franciscan
order
,
for
him
to
curse
his
own
father
is
yet
more
vile
.
3
When
hee
did
this
,
and
drew
his
whole
company
to
consent
and
approue
thereof
,
it
was
the
more
vile
,
for
poysoning
others
with
his
sin
.
4
This
curse
being
not
a
common
reproch
or
euil
speech
,
but
the
heauie
curse
of
excommunication
in
giuing
his
father
to
the
diuell
:
is
not
this
more
fearefull
?
5
This
censure
giuen
out
vpon
so
sleight
a
cause
,
yea
so
vniust
a
cause
,
while
the
father
sought
peace
betwixt
his
children
;
was
it
not
the
more
horrible
for
the
son
so
to
entertaine
the
father
a
stranger
,
so
to
condemne
him
for
contention
,
that
passed
the
seas
only
to
make
peace
?
6
This
done
so
violently
and
cruelly
,
that
no
aduice
,
counsell
,
no
nor
threats
of
the
Dutch
Church
might
restraine
or
stay
the
rage
of
Saint
Francis
.
7
This
done
against
such
a
father
as
had
bin
at
so
great
cost
in
bringing
vp
his
son
to
learning
,
&
he
to
vse
his
Sophistrie
,
euen
against
his
Father
:
how
vile
!
8
Thus
to
iudge
and
condemne
his
father
,
who
also
with
so
much
labor
,
cost
and
griefe
had
sued
to
sundry
Iudges
and
nobles
in
England
for
releasing
of
that
son
;
as
may
appear
by
the
generall
copies
of
those
humble
petitions
and
supplications
which
Iohn
Iohnson
made
for
his
sons
Francis
and
George
vnto
the
high
Commissioners
;
and
to
others
.
Furthermore
,
in
that
M.
Iohnson
did
thus
proceed
to
excommunicat
his
father
,
after
he
had
before
condemned
his
brother
George
,
this
also
doth
aggrauate
his
offence
:
for
the
reiection
of
his
brother
first
might
something
haue
softened
his
heart
,
and
the
conscience
thereof
might
haue
staied
him
from
greater
crueltie
towards
his
father
.
Lastly
,
in
that
M.
Francis
did
continue
&
persist
obstinatly
vnto
the
death
of
his
father
without
reuocation
of
his
error
,
or
reconciliation
to
his
father
,
sending
his
father
downe
to
the
graue
with
this
curse
vpon
his
backe
,
rolling
the
stone
of
his
censure
vpon
the
graues
mouth
,
sealing
it
vp
with
his
consent
,
as
it
were
engrauing
the
sentence
of
excommunication
for
an
Epitaph
vpon
his
fathers
tombe
;
in
all
this
he
hath
filled
the
measure
of
his
iniquity
,
and
so
encreased
both
the
height
of
his
sin
,
and
waight
of
his
iudgement
,
vnlesse
in
time
he
●udge
himselfe
and
repent
his
wickednesse
.
How
they
curse
and
excommunicate
one
another
.
MAster
Smith
in
his
[
](A05190-e21290-b)a
a
Epistle
to
the
Reader
.
Character
of
the
beast
,
comparing
himselfe
vnto
Caligula
a
monstrous
beast
,
vseth
these
words
touching
them
of
the
Separation
;
I
could
wish
(
saieth
he
)
as
the
tyrant
wished
concerning
the
people
of
Rome
,
that
all
their
heads
were
ioyned
into
one
,
and
all
their
strength
comprised
into
one
writing
,
that
with
the
sword
of
the
Spirit
,
it
might
be
smitten
off
at
once
,
&c.
As
master
Smith
wished
to
be
,
so
hath
master
Iohnson
laboured
to
be
,
euen
as
Caligula
,
or
as
Nero
,
and
worse
than
Nero.
It
is
recorded
of
Nero
,
That
hee
set
Rome
on
fire
,
that
in
the
meane
time
hee
might
sing
Homers
verses
which
hee
made
vpon
the
burning
of
Troy
.
But
master
Iohnson
hath
set
Ierusalem
on
fire
,
by
kindling
the
wilde
fire
of
Separation
,
euen
vpon
true
Churches
,
through
his
schismaticall
doctrine
,
that
in
the
meane
time
he
might
sing
the
wordes
of
the
Angell
,
spoken
vpon
the
destruction
of
Rome
,
saying
;
It
is
fallen
,
it
is
fallen
,
Babylon
that
great
,
&c.
Nero
is
said
to
haue
slaine
his
owne
mother
,
and
to
haue
ript
vp
her
belly
,
to
look
into
her
wombe
,
where
once
hee
had
laine
;
Francis
Iohnson
is
said
to
haue
slaine
his
Father
with
the
sword
of
Excommunication
,
and
with
the
knife
of
his
sharpe
schisme
to
haue
slaine
his
mother
church
,
and
to
haue
rent
and
ript
open
her
wombe
,
wherein
hee
acknowledgeth
himselfe
to
haue
beene
regenerate
and
borne
anew
.
Nero
is
said
to
haue
slaine
Seneca
the
Philosopher
his
master
,
that
taught
him
:
S.
Francis
with
the
sword
of
his
censure
,
hath
cut
off
all
his
Teachers
in
England
,
that
instructed
him
in
learning
,
hath
also
cut
off
his
speciall
Teacher
M.
Ainsworth
,
and
deposed
him
from
his
office
,
though
once
he
praysed
him
as
[
](A05190-e21490-b)b
b
Preface
to
D.B.
Sect.
1.
his
worke-fellow
to
the
Kingdome
of
God
.
And
further
,
as
those
Tyrants
Caligula
and
Nero
did
rage
cruelly
and
strangely
towards
their
owne
kindred
,
so
haue
these
Separatists
done
the
like
:
for
whom
will
they
spare
that
spare
not
their
owne
parents
?
If
wee
make
a
computation
of
the
persons
that
haue
beene
led
into
this
Schisme
of
Brownisme
,
we
shall
not
find
one
of
tenne
,
but
their
curse
is
lying
vpon
them
.
Yea
,
there
is
not
a
Brownist
aliue
this
day
,
but
either
hee
hath
(
or
at
least
by
their
rule
should
haue
)
the
curse
lying
vpon
his
head
,
and
his
communion
auoided
as
an
vncleane
thing
;
euery
one
is
deuouring
another
,
euery
one
eating
the
flesh
off
his
brothers
arme
,
and
euery
one
drunken
with
anothers
bloud
.
As
for
the
ancient
companie
of
the
Brownists
,
that
were
vnder
the
feeding
of
Browne
himselfe
,
those
that
cursed
the
reprouers
of
pride
therein
,
were
swept
away
as
dung
by
the
testimonie
of
George
Iohnson
,
and
not
one
of
them
aliue
in
his
time
that
continued
faithfull
,
but
became
Apostataes
.
Not
to
speake
of
the
manifold
curses
that
flew
abroad
in
the
time
of
Barrow
,
nor
yet
of
the
manifold
curses
which
the
companie
of
the
Brownists
remayning
in
London
haue
oft
layed
vpon
one
another
,
one
halfe
deuouring
another
at
once
;
consider
those
that
remaine
in
these
parts
of
the
Low
Countries
at
this
time
.
M.
Iohnson
and
his
companie
are
now
accursed
and
auoided
by
M.
Ainsworth
and
his
companie
.
M.
Ainsworth
and
his
companie
are
againe
reiected
and
auoided
by
M.
Iohnson
and
his
.
M.
Smith
and
his
companie
are
reiected
both
of
M.
Iohnson
and
M.
Ainsworth
.
M.
Robinson
and
his
companie
holding
M.
Iohnson
and
his
to
be
in
Apostasie
by
their
owne
grounds
,
must
auoid
them
.
And
M.
Iohnson
him
againe
,
for
taking
part
with
M.
Ainsworth
in
his
Schisme
against
him
.
And
by
this
reckoning
,
where
is
there
one
of
them
that
can
lift
vp
his
head
this
day
without
a
curse
vpon
it
?
Which
of
them
can
say
,
I
am
free
from
the
curse
?
As
for
those
stragling
Brownists
that
walke
alone
,
as
they
auoid
all
,
so
are
they
auoided
and
reiected
by
all
the
rest
.
Is
not
this
a
cursing
and
a
cursed
generation
,
cursed
euen
by
their
owne
mouth
,
by
their
owne
sentence
,
by
their
owne
rules
both
of
doctrine
and
practise
.
But
of
all
the
separation
,
it
is
M.
Iohnson
that
hath
the
haughtie
eyes
aboue
them
all
;
it
is
S.
Francis
,
whose
loftie
lookes
are
noted
and
obserued
of
those
that
know
him
and
haue
to
deale
with
him
.
Master
Ainsworth
,
though
a
Separatist
,
yet
is
he
well
knowne
to
be
farre
more
moderate
in
his
carriage
,
and
lookes
not
halfe
so
high
.
Master
Clifton
,
though
a
Teacher
of
the
Franciscanes
,
yet
is
he
knowne
to
be
farre
from
the
arrogancie
of
the
other
;
yea
,
he
is
pitied
as
being
a
bondslaue
vnto
S.
Francis
.
Master
Smith
himselfe
,
though
drunken
with
the
dregges
of
error
,
and
strange
phantasies
(
the
beginning
and
ground
whereof
he
boasteth
to
haue
sucked
from
his
tutor
S.
Francis
)
yet
is
he
in
his
demeanour
nothing
so
haughtie
and
proud
,
as
his
Tutor
declares
himselfe
:
But
for
further
proofe
of
the
vncouth
pride
and
arrogancie
of
S.
Francis
,
let
vs
heare
the
testimonie
of
his
owne
father
.
Iohn
Iohnsons
writing
,
the
Father
of
Francis
Iohnson
.
SOnne
,
you
asked
me
also
in
the
presence
of
M.
Studley
,
Wherein
you
were
vnnaturall
?
I
answere
you
by
these
things
following
,
you
vrging
me
thereto
.
-
1
That
I
comming
in
my
old
age
so
farre
,
so
hard
and
dangerous
a
iourney
to
seeke
and
make
peace
betweene
you
,
the
Church
and
your
brother
,
I
could
neuer
see
the
least
inclination
in
you
to
peace
:
neither
tendered
you
my
old
age
,
but
so
vsed
me
,
as
if
God
strengthened
not
me
,
you
might
presently
bring
my
gray
haires
with
sorrow
to
the
graue
.
-
2
Lodging
in
your
house
the
first
weeke
,
you
were
so
far
from
peace
,
and
so
vnkindly
vsed
me
,
that
you
made
me
weary
before
the
weeke
was
ended
:
so
was
I
forced
to
shift
to
my
other
sonnes
lodging
.
-
3
When
I
dealt
with
you
for
peace
,
you
sought
to
catch
and
ensnare
me
in
my
words
,
and
afterward
(
as
I
perceiued
)
also
seduced
the
Elders
,
and
the
people
to
the
like
dealing
.
-
4
You
vpbraided
me
with
things
secret
betweene
me
and
my
childe
in
the
Country
,
which
were
vntrue
,
and
if
they
had
beene
true
,
you
ought
not
to
disgrace
mee
,
as
Cham
did
,
Genesis
9.
You
did
worse
than
hee
did
,
but
God
haue
praise
,
they
were
not
true
:
yet
your
vnnaturall
and
vnchristian
dealing
appeared
herein
both
in
vpbrayding
mee
vntruely
and
vniustly
,
and
if
it
had
beene
true
,
so
to
doe
,
it
is
as
to
vex
and
disgrace
me
.
-
5
To
let
me
stand
two
houres
on
my
feet
before
you
and
the
people
,
and
your selfe
sate
all
the
time
,
and
not
once
bid
mee
sit
downe
your selfe
,
neyther
speake
to
the
people
to
bid
me
.
-
6
Not
once
in
the
space
of
six
weekes
did
you
come
to
visite
me
,
or
aske
how
I
did
,
being
in
the
same
Citie
with
you
,
and
hauing
come
so
farre
for
your
peace
.
-
7
You
denied
to
giue
me
your
hand
vnto
that
,
which
before
you
had
graunted
to
others
.
-
8
You
would
not
trust
my
word
;
but
forced
me
to
protestations
.
-
9
These
,
and
such
like
things
made
mee
call
to
minde
your
vnnaturalnesse
,
that
in
the
space
of
fiue
yeares
and
more
,
you
had
not
written
to
mee
that
you
were
desirous
to
see
my
face
,
or
that
I
should
be
welcome
to
you
,
when
I
wrote
to
you
of
my
purpose
in
comming
:
So
little
thankefulnesse
and
nature
haue
you
shewed
vnto
me
,
for
all
my
care
and
paines
for
you
from
your
youth
,
and
I
feare
your
example
will
make
many
fathers
(
if
they
be
not
vpright-hearted
)
to
hold
their
children
from
learning
and
studying
in
the
Vniuersities
.
-
10
You
heard
me
scoffed
and
gibed
by
diuers
in
the
Congregation
,
and
not
once
rebuked
them
;
which
many
children
not
professing
godlinesse
,
but
led
onely
by
nature
,
would
not
haue
indured
to
heare
against
their
father
.
-
11
But
no
wonder
,
for
at
length
you
became
so
hardned
,
that
you
sate
as
principall
,
and
heard
your
father
excommunicated
,
being
come
to
be
a
peace-maker
.
Hath
the
like
vnnaturalnesse
beene
read
or
heard
of
?
-
12
Comming
afterward
to
you
,
and
talking
with
you
,
you
said
you
might
not
keepe
company
with
mee
:
doth
Excommunication
cut
off
dueties
of
children
to
fathers
?
&c.
CHAP.
XII
.
A
taste
of
their
detestable
slaunders
and
reproches
concerning
the
Church
of
England
.
A
Generation
,
whose
teeth
are
as
swordes
,
and
their
iawes
as
kniues
.
By
lying
,
slaundering
,
and
scorning
,
their
teeth
are
as
swords
to
wound
others
,
and
their
iawes
,
as
kniues
,
to
eate
vp
and
deuoure
one
an
other
among
themselues
.
For
example
;
in
Barrow
;
to
note
a
few
of
his
outragious
speeches
;
he
telleth
vs
concerning
the
Church
of
England
;
Disco
.
pa.
9.
That
whether
wee
consider
the
whole
estate
,
or
any
particular
part
thereof
,
wee
shall
finde
it
wholy
corrupt
and
deepely
set
as
in
the
dayes
of
Gibeah
,
&c.
Pag
10.
There
is
no
faith
,
no
mercy
,
no
knowledge
,
or
feare
of
God
in
the
land
&c.
Neyther
ᵃ
hath
all
kind
of
sinne
and
wickednes
more
ᵇ
vniuersally
ᶜ
raigned
in
ᵈ
any
nation
,
at
ᵉ
any
time
,
than
here
at
this
present
in
this
land
;
&c.
Behold
fiue
notable
lies
in
one
line
.
Pag.
12.
And
hauing
mentioned
their
gouernement
he
saith
;
Now
vnto
this
theyr
Apostaticall
and
bloody
throne
,
and
Antichristian
power
,
and
vnto
all
the
abhominations
,
proceeding
from
the
same
standeth
all
the
land
both
great
and
small
,
rich
and
poore
priest
and
people
,
in
most
seruile
subiection
:
and
therefore
in
this
estate
cannot
be
held
or
numbred
among
Christs
faithfull
seruants
,
which
are
fully
redeemed
by
the
price
of
his
precious
blood
,
&c.
And
thus
this
foule
mouth
yelleth
.
Pag.
141.
Touching
the
Ministers
he
saith
;
Likewise
if
I
should
heere
stand
to
relate
the
falshood
,
deceit
,
and
hypocrisie
of
these
priests
(
let
me
here
be
vnderstood
euen
of
those
best-esteemed
,
forward
learned
Preachers
,
commonly
called
good
men
)
how
cunningly
and
craftily
they
teach
the
Lawe
;
neuer
touching
or
offending
theyr
Auditory
(
at
least
the
mighty
or
rich
of
them
)
bee
theyr
sinnes
neuer
so
heynous
and
manifest
;
especially
if
they
will
countenance
,
esteeme
,
feast
and
heare
these
Preachers
,
they
are
in
them
but
infirmities
and
imperfections
,
be
they
neuer
so
deepely
set
and
incurable
.
Touching
the
Vniuersities
of
Cambridge
and
Oxford
Barrow
saith
;
They
are
like
vnto
the
Popes
Seminaries
,
beeing
as
ready
vpon
the
least
change
of
the
weather
now
to
serue
him
as
euer
they
were
:
How
did
Barrow
know
their
hearts
,
that
he
could
slaunder
men
for
things
to
be
done
in
time
to
come
vpon
occasion
of
danger
?
Could
the
father
of
lies
himselfe
vtter
a
more
presumptuous
lie
than
this
his
disciple
?
In
fine
,
to
omit
hundreds
of
such
raylings
and
blasphemous
speeches
;
when
he
speaketh
of
the
Churches
or
Temples
where
they
meete
to
worship
God
,
hee
calleth
them
Idoll
Synagogues
,
abhominable
sties
,
the
Pulpit
hee
calleth
a
Priuiledged
Table
;
their
Baptisme
hee
calleth
Adulterate
Baptisme
;
the
Lordes
Supper
,
as
it
is
there
administred
,
a
Two
penny
feast
,
a
She
shake
supper
,
the
word
preached
,
he
calleth
,
Preachments
and
Sermocinations
;
The
People
and
Ministers
he
calleth
Babylonish
reprobate
stones
,
Sodomits
,
Canaanites
,
Balaamites
,
Chamites
,
Kainites
;
here
is
a
Diabolus
indeede
.
Ainsworth
excuseth
these
bellish
raylings
,
and
calleth
them
but
seuere
speeches
;
and
againe
addeth
also
,
I
suppose
you
can
hardly
shew
any
hard
speech
that
Master
Barrow
there
writeth
,
which
the
Prophets
and
Apostles
haue
not
vsed
before
.
Master
Smith
also
calleth
it
[
](A05190-e22510-b)c
c
Paralel
p.
134.
Master
Barrowes
Tartenesse
,
whereas
he
might
more
iustly
haue
called
it
Adder
poyson
,
and
the
Gall
of
Aspes
.
Master
Robinson
saith
;
Pag.
84.
That
hee
knew
not
by
what
particular
motion
of
the
Spirit
hee
was
guided
to
write
in
those
phrases
.
But
master
Iohnson
iustifieth
further
,
to
make
good
Maister
Smiths
and
his
owne
dotage
,
by
adding
these
words
;
especially
considering
with
what
fire
and
zeale
the
Lord
hath
furnished
such
his
seruants
at
all
times
,
as
hee
hath
stirred
vp
for
speciall
reformation
.
Let
the
example
of
Luther
alone
suffice
,
whome
into
what
termes
his
zeale
carried
him
his
writings
doe
testifie
.
For
further
declaration
of
their
lying
and
reprochfull
dealing
,
let
this
testimonie
following
concerning
the
slaunders
of
Samuel
Wats
and
Francis
Iohnson
be
heere
considered
of
the
Reader
.
I
Was
certified
(
Christian
Reader
)
long
sithence
of
a
vaine
rumor
spred
of
mee
in
England
,
as
if
I
had
ioyned
with
the
Schisme
of
them
,
who
are
commonly
called
Brownists
.
This
report
was
much
strengthened
(
as
I
was
then
informed
)
by
the
slanders
of
one
Samuel
Wats
,
who
gaue
forth
about
Sarum
,
that
I
had
read
or
seene
the
phantasticall
booke
which
he
a
little
before
had
printed
:
a
fond
and
friuolous
vntruth
,
yet
so
preuailing
with
some
,
forgetting
the
Commaundement
,
Thou
shalt
not
receiue
a
false
tale
against
thy
neighbour
,
as
that
thereupon
my
depriuation
was
hastened
.
The
truth
is
,
that
receiuing
commendations
by
him
from
some
of
my
acquaintance
(
not
well
acquainted
,
as
it
seemeth
,
with
the
vanitie
of
the
man
)
I
spoke
with
him
once
;
afterward
inquiring
of
him
,
I
forbore
euer
to
see
him
:
yea
,
more
I
dealt
by
my
friend
,
with
the
Printer
,
to
haue
his
booke
stayed
;
which
I
could
not
obtaine
,
the
Printer
answering
,
that
the
bargaine
was
alreadie
made
,
and
a
good
part
of
the
money
aforehand
receiued
.
Now
it
grieued
me
not
at
this
time
a
little
that
Sathan
should
be
so
impudent
,
as
to
fling
the
dung
of
that
Sect
into
my
face
,
which
with
all
my
power
I
had
so
vehemently
resisted
,
during
the
whole
course
of
my
Ministerie
in
England
:
howbeit
I
comforted
my selfe
in
the
common
and
continuall
loue
of
Gods
seruants
,
walking
through
good
and
through
euill
report
before
me
.
Since
I
haue
of
late
receiued
fresh
newes
by
M.
Michael
Seroyen
,
my
good
friend
,
That
this
report
(
which
should
not
by
right
haue
liued
longer
than
the
lye
of
the
Gibeonites
)
runneth
still
on
foot
,
euen
to
this
houre
.
Hanniball
said
once
,
there
was
not
so
much
as
one
in
all
the
enemies
Campe
that
was
called
Gisco
;
so
may
it
truly
bee
said
now
;
not
so
much
as
one
of
the
godly
Ministers
that
suffer
in
England
about
the
discipline
,
that
may
deseruedly
be
called
a
Brownist
.
The
harder
is
my
hap
that
I
should
be
reputed
one
of
them
,
who
am
ioyned
against
them
with
that
Orthodox
Church
here
,
which
like
a
beautifull
armie
,
and
terrible
,
as
vnder
tents
,
and
lyeth
in
the
field
(
and
that
with
happie
and
good
successe
)
against
that
Schisme
.
I
thinke
no
other
,
but
that
manie
of
them
loue
the
Lord
,
and
feare
his
name
:
howbeit
,
their
error
being
enemy
to
that
breast
of
Charity
wherewith
Cyprian
couered
his
,
Qui
ab
Ecclesia
nunquam
recessit
,
as
Augustine
speaketh
:
They
can
not
stand
before
his
Tribunall
,
but
by
the
intercession
of
our
blessed
Sauiour
,
Father
,
forgiue
them
,
they
know
not
what
they
doe
.
Thinke
not
these
wordes
are
applied
to
theyr
sect
amisse
:
for
in
effect
what
doeth
it
lesse
than
euen
persecute
the
Lord
Christ
Iesus
in
his
hoste
,
which
it
reuileth
,
in
his
ordinaunces
which
it
dishonoureth
,
and
in
his
seruants
last
of
all
,
whose
graces
it
blasphemeth
,
whose
foote
steppes
it
slaundereth
,
and
whose
persons
it
dispiseth
;
and
that
well
neare
with
the
pride
of
Acesius
,
to
whome
Constantine
once
.
Scalas
sume
Acesi
&
solus
in
Coelum
ascende
.
This
is
found
in
speciall
manner
in
Maister
Iohnson
,
and
his
company
aboue
the
rest
,
whose
spirites
are
bitter
aboue
measure
,
and
hearts
puffed
vp
with
the
Leauen
of
Pride
,
and
whose
walking
is
so
crooked
,
and
built
on
such
grounds
of
colourable
deceipt
and
guile
,
that
out
of
Salomon
it
may
not
vnfitly
be
resembled
,
to
the
way
of
a
Serpent
vppon
a
stone
.
He
himselfe
defameth
mee
,
without
cause
,
without
colour
,
without
ceasing
hee
arraigneth
my
Booke
in
open
Consistory
,
and
there
sitting
magistrate-like
hee
demaundeth
of
mee
,
though
absent
,
wherefore
he
may
not
alleadge
,
Hosea
chap.
14.
ver.
92.2
.
Corint
.
chap.
6.
ver.
16.
Iohn
chap.
5.
ver.
21.
against
the
Church
of
England
,
as
well
as
I
haue
done
in
the
beginning
of
my
booke
?
As
if
these
Scriptures
were
not
pregnant
against
communion
with
Antichrist
in
the
vse
of
his
Idolles
,
which
are
by
him
vniustly
wrested
against
communion
with
a
true
and
a
Christian
Church
,
in
the
holy
things
of
God
?
He
that
wringeth
the
nose
,
saith
Solon
,
causeth
blood
to
come
forth
,
and
he
that
charneth
milke
,
bringeth
forth
whey
.
A
fit
resemblance
of
Brownists
arguments
,
whose
forced
allegations
of
the
Scripture
,
charne
and
wring
it
,
for
the
bringing
forth
of
bloody
contentions
,
rents
,
and
schismes
,
I
say
bloody
in
the
sense
of
Isay
and
Hosea
;
and
turneth
the
wholesome
milke
thereof
,
ordained
for
the
growth
of
the
Saints
in
peace
,
and
in
comfort
,
and
in
the
ioy
of
the
holy
Ghost
,
into
a
bitter
and
sowre
humor
,
as
distastefull
to
the
Lord
,
as
it
is
disgracefull
to
his
Church
and
seruants
.
Howbeit
I
purpose
not
to
dispute
the
case
,
onely
thus
much
(
good
Reader
)
I
thought
needfull
to
make
knowne
to
thee
,
for
the
clearing
of
these
imputations
,
wherewith
I
am
vniustly
burthened
.
Farewell
.
ROBERT
PARKER
.
CHAP.
XIII
.
Concerning
their
mutuall
reproches
,
dissensions
and
curses
against
one
another
:
diuided
into
three
parts
.
PART
.
1.
HAuing
seene
the
reproach
which
this
generation
of
slanderers
layeth
vpon
others
which
condemne
their
separation
;
let
vs
consider
how
they
whet
their
teeth
against
one
another
mutually
.
To
begin
with
master
Iohnson
,
and
to
let
him
haue
the
first
place
in
reproching
,
and
the
preheminence
in
biting
,
he
telleth
master
Ainsworth
,
and
his
companie
,
that
they
are
Schismatikes
,
and
that
therefore
they
are
no
true
Church
:
And
thus
he
sets
them
in
a
worse
estate
then
he
places
Rome
in
,
which
he
now
acknowledgeth
a
true
Church
:
Reuelat.
11.8
.
According
to
his
account
a
Romist
,
a
Papist
,
is
in
a
better
estate
for
the
constitution
of
their
Church
,
then
is
the
Ainsworthian
.
Rome
is
spiritually
Egypt
and
Sodome
,
as
master
Iohnson
tells
vs
:
that
master
Ainsworths
company
is
not
so
true
a
Church
as
Rome
is
,
and
therefore
in
a
worse
estate
then
Sodome
or
Egypt
,
and
consequently
are
to
look
for
greater
plagues
then
the
plagues
of
Egypt
,
and
sorer
condemnation
then
the
fire
&
brimstone
which
was
rained
from
heauen
vpon
the
Sodomites
.
Master
Iohnson
tells
them
that
vnlesse
Rome
were
a
true
Church
,
their
Baptisme
could
not
be
true
Baptisme
:
Hence
it
followes
that
master
Ainsworths
Church
being
no
true
Church
,
there
can
bee
no
true
Baptisme
,
but
such
as
are
there
baptised
by
master
Ainsworth
are
to
be
re-baptised
:
Though
the
Infants
baptised
in
England
or
in
Rome
are
not
to
be
re-baptised
,
yet
the
Ainsworthians
must
;
The
practise
of
this
is
to
be
expected
when
any
Infants
come
with
the
reuolting
parents
from
the
Ainsworthians
vnto
the
Franciscans
,
who
vnto
them
must
become
Anabaptists
.
Againe
,
master
Iohnsons
ordinarie
speech
,
occasioned
by
the
Schisme
and
departure
of
master
Ainsworths
people
from
him
,
is
this
,
viz.
That
God
stands
with
his
fanne
in
his
hand
,
and
that
God
would
purge
his
floore
,
and
take
the
chaffe
from
the
wheat
:
Thus
he
noteth
master
Ainsworths
company
to
be
but
Drosse
,
and
as
Chaffe
for
the
fire
;
the
reason
why
he
thus
sets
his
teeth
vpon
them
,
is
,
because
they
forsooke
him
,
in
that
he
hath
changed
his
gouernment
.
And
since
that
time
he
hath
spoken
of
them
as
of
the
vncircumcised
Philistims
,
comparing
them
to
Gath
and
Askalon
vpon
this
occasion
of
reprouing
some
of
vs
,
for
keeping
company
with
some
of
master
Ainsworths
people
,
saying
we
had
declared
the
wickednesse
of
Studley
in
Gath
and
Ashkalon
;
vpon
this
occasion
they
may
put
him
in
mind
of
his
[
](A05190-e23310-b)*
*
Answ.
to
master
Whites
preface
to
the
Reader
.
p.
1.2
.
words
concerning
master
White
,
they
may
tell
him
of
the
two
sorts
of
aduersaries
which
the
Church
hath
:
The
one
of
such
as
be
without
:
the
other
of
such
as
arise
from
within
the
Church
it selfe
.
Both
heauie
enemies
:
but
the
latter
farre
more
grieuous
,
many
wayes
:
They
may
further
proceed
and
say
vnto
him
in
his
owne
words
which
he
vseth
against
M.
White
,
Of
late
hath
risen
vp
one
Francis
Iohnson
despitefully
reuiling
vs
,
and
wickedly
blaspheming
the
name
and
Tabernacle
of
the
Lord
.
A
man
that
was
himselfe
heretofore
not
onely
a
ioyned
member
,
but
also
a
Minister
among
vs
,
and
hath
often
in
our
publike
meeting
before
vs
all
,
with
his
owne
mouth
,
testified
his
consent
with
vs
,
in
the
faith
which
we
still
professe
,
from
which
he
is
now
reuolted
,
and
of
which
he
is
become
a
notable
aduersarie
,
setting
himselfe
tooth
and
naile
(
what
he
can
)
against
vs
and
our
cause
:
and
that
both
priuately
and
publikely
,
as
now
himselfe
hath
manifested
to
the
world
.
So
as
himselfe
,
&c.
Master
Iohnson
also
did
so
reason
against
M.
Ainsworth
about
their
gouernment
,
that
master
Ainsworth
hath
oft
told
him
,
he
did
ouerthrow
the
constitution
of
their
Church
:
and
master
Robinson
hath
so
written
vnto
him
,
that
with
his
new
grounds
hee
would
ouerthrow
the
constitution
of
their
Church
;
which
writing
being
openly
read
in
their
meeting-house
:
master
Iohnson
hath
thereupon
said
,
let
master
Robinson
then
looke
to
the
constitution
of
his
Church
:
And
this
being
so
;
must
they
not
of
necessity
thinke
his
teeth
to
be
as
kniues
and
swords
,
that
doth
so
without
pitie
deuour
the
constitution
of
their
Church
?
And
moreouer
,
master
Iohnson
hath
declared
master
Ainsworths
people
to
be
so
wilfully
blind
,
and
deafe
,
and
hardened
with
the
fatnesse
of
obstinacie
in
their
erroneous
course
,
that
hee
applied
and
denounced
against
them
that
fearefull
and
terrible
prophesie
,
Act.
28.25.26.27
.
yea
he
acknowledged
that
it
was
Gods
speciall
prouidence
once
more
to
bring
againe
master
Ainsworths
people
after
they
had
departed
from
him
,
that
they
might
heare
that
heauie
rebuke
applied
vnto
them
:
And
therefore
while
hee
gaue
them
such
memorable
farewell
,
how
can
they
deny
but
that
his
tongue
was
as
a
sharpe
sword
to
consume
them
?
Further
,
whereas
there
is
but
one
Elder
de
Cluse
that
went
with
M.
Ainsworth
,
when
he
carried
away
the
Church
from
the
Franciscans
,
what
doe
the
Franciscans
say
of
him
?
It
is
testified
of
him
by
Iacob
Iohnson
now
an
Elder
with
master
Francis
Iohnson
,
as
also
by
M.
M.
that
he
is
a
notable
drunkard
,
yea
such
a
drunkard
,
so
farre
oppressed
with
drinking
,
that
he
hath
bin
scarce
able
to
go
;
and
as
his
body
hath
bin
opprest
,
so
his
mind
&
vnderstanding
also
,
insomuch
that
Iacob
Iohnson
admonishing
him
of
his
drunkennes
,
hee
was
not
capable
of
his
admonition
,
but
began
to
talke
of
other
matters
,
viz.
How
fit
Iacob
Iohnson
would
be
for
the
Pastor
of
a
church
,
&c.
what
purity
is
to
be
expected
in
that
church
,
where
he
that
should
be
che
chiefe
is
so
scandalous
,
where
there
is
but
one
gouerning
Elder
,
and
he
a
drunkard
?
How
bewitched
are
those
people
,
that
seeking
purity
doe
ioyne
to
such
pollution
?
Thus
do
the
Franciscans
by
their
testimonie
set
their
teeth
vpon
the
Ainsworthians
;
but
what
say
they
to
master
Robinson
and
his
companie
?
whereas
maister
Robinson
in
his
booke
doth
vainely
boast
of
the
beauteous
estate
of
their
Church
against
maister
Barnard
in
these
same
words
;
Iohn
Robinsons
answer
to
R.B.
p.
212.
213.
But
for
our selues
Master
Barnard
,
and
that
whereof
we
take
experience
in
this
our
popularity
,
as
you
terme
it
;
I
tel
you
,
that
if
euer
I
saw
the
beuty
of
Sion
,
&
the
glory
of
God
filling
his
tabernacle
,
it
hath
been
in
the
manifestation
of
the
diuers
graces
of
God
in
the
Church
in
that
heauenly
harmony
&
comly
order
,
wherein
by
the
grace
of
God
we
are
set
and
walke
:
wherein
if
your
eies
had
but
seene
the
brethrens
sober
and
modest
carriage
one
towards
an
other
,
their
humble
and
willing
submission
vnto
their
guides
in
the
Lord
,
their
tender
compassion
towards
the
weake
,
their
feruent
zeale
against
scandalous
offendors
,
and
their
long
suffering
towardes
all
,
you
would
(
I
am
perswaded
)
change
your
mind
,
and
be
compelled
to
take
vp
your
parable
and
blesse
where
you
purposed
to
curse
,
as
Balaam
did
,
Num.
23.
But
whatsoeuer
you
and
all
others
doe
,
these
our
experimentall
comforts
,
neyther
you
,
nor
any
other
shall
take
from
vs
.
Whereas
master
Smith
also
in
his
booke
doth
vainly
boast
against
the
same
M.
Bern
,
and
being
in
the
same
order
of
popularity
with
M.
Robinson
,
saying
;
Iohn
Smiths
paralell
p
70.
O
M.
Ber.
if
you
knew
but
the
comfort
and
power
of
Gods
ordinances
,
of
admonition
&
excommunication
,
as
we
do
(
blessed
be
God
)
in
some
measure
,
and
that
reformation
which
is
in
some
of
vs
therby
you
would
be
so
wonderfully
rauished
with
the
power
of
Gods
ordinances
,
as
you
would
acknowledge
the
church
to
be
terrible
as
an
army
with
baners
,
&
yet
amiable
,
louely
comly
&
beutifull
:
insomuch
as
Christ
saith
,
that
the
loue
of
the
church
is
faire
,
she
wounds
his
hart
with
one
of
hir
eies
&c.
Touching
both
these
boasters
of
their
popular
gouernment
&
estate
,
consider
the
Iudgement
and
Sentence
of
master
Iohnson
,
who
hath
often
times
passed
this
censure
vpon
them
,
that
the
order
of
popularity
which
they
pleade
for
is
,
The
confusion
of
Korah
and
his
companie
:
often
hath
hee
affirmed
in
their
publique
meeting
,
that
the
pretences
which
they
aledge
for
the
power
of
the
people
in
iudging
of
causes
,
are
no
better
than
the
plea
of
Korah
,
when
hee
said
against
Moses
and
Aaron
:
You
take
too
much
vpon
you
,
seeing
all
the
Congregation
is
holy
,
euery
one
of
them
,
and
the
Lord
is
among
them
;
wherefore
then
lift
yee
your selues
aboue
the
Congregation
of
the
Lord
?
Num.
16.3
.
Thus
doth
M.
Iohnson
by
his
Sentence
obscure
their
beauty
,
and
staine
the
brightnesse
of
their
glorie
,
in
shewing
them
to
be
Korites
,
a
rebellious
route
,
pleaders
for
confusion
,
vsurpers
rising
vp
against
Moses
and
Aaron
;
And
in
this
estate
,
seeing
the
like
sinnes
procure
the
like
iudgement
,
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
vp
quick
of
the
earth
,
which
opened
hir
mouth
to
deuoure
them
;
euen
so
these
new
Korites
taking
in
hand
such
fiery
censures
&
vnlawfull
iudgements
should
also
be
consumed
with
the
fire
of
their
vniust
censures
and
excommunications
;
&
that
their
followers
and
disciples
should
be
swallowed
vp
quicke
,
by
the
gaping
mouth
of
an
earthly
,
sensual
,
&
carnall
contention
?
But
M.
Smith
&
M.
Robinson
insist
against
M.
Barnard
,
alleaging
their
experience
&
experimentall
comforts
in
their
popular
estate
;
Oh
M.
Bern.
if
you
knew
but
the
comfort
(
saith
M.
Smith
)
if
your
eies
had
but
seen
it
,
saith
M.
Robinson
:
wel
,
to
come
to
experience
with
them
,
M.
Iohnson
may
tell
them
,
he
hath
knowne
their
popular
order
;
his
eies
haue
seene
it
,
and
this
,
before
euer
their
eies
saw
it
,
and
with
long
experience
hath
he
seene
and
considered
the
same
,
yea
in
respect
of
his
experience
M.
Smith
&
M.
Robinson
are
but
nouices
&
punies
,
that
came
but
yesterday
to
this
practise
,
wherein
M.
Iohnson
hath
bin
long
exercised
:
And
what
saith
master
Iohnson
vpon
his
fight
,
knowledge
and
long
experience
?
He
saith
not
as
M.
Robinson
foolishly
flatters
himself
,
&
imagins
that
M.
Bern.
would
speake
and
Take
vp
his
parable
to
blesse
where
he
purposed
to
curse
as
Balaam
.
No
,
M.
Iohnson
takes
vp
his
parable
quite
contrary
;
where
he
once
blessed
himselfe
&
others
in
that
estate
,
he
now
vpon
experience
taks
vp
his
parable
&
curseth
that
popular
order
,
by
proclaming
the
woful
fruits
therof
.
And
as
M
Ber.
makes
the
same
to
be
the
nurse
of
confusion
,
the
mother
of
schisme
,
the
breeder
of
contention
,
euen
so
M.
Iohnson
himself
now
declares
it
to
be
Fra.
Iohnson
exposition
of
Matth.
18.17
.
prefat.
p.
1.
a
great
means
&
speciall
occasion
of
strange
opinions
&
aberations
,
of
lamentable
diuisions
,
of
opposing
&
despising
the
Elders
gouernment
,
of
emulation
&
debate
among
people
,
with
sundry
other
euills
arising
&
spreading
themselues
daily
,
to
the
great
dishonor
of
God
,
&
their
owne
continuall
griefe
,
and
much
reproach
from
others
abroad
.
Thus
in
steed
of
the
glory
of
the
Lord
filling
his
Tabernacle
,
wherof
M.
Robinson
boasts
,
M.
Iohnson
tells
vs
of
an
horrible
confusion
filling
their
meeting-house
to
the
great
dishonor
of
God
;
Insteed
of
the
manifestation
of
the
diuers
graces
of
God
,
M.
Ioh.
tells
of
the
manifestation
of
diuers
works
of
the
flesh
&
the
diuil
;
insteed
of
heauenly
harmony
&
comly
order
M.
Robinson
dreams
of
,
M.
Iohn
tells
of
hellish
disorder
,
of
strange
opinions
and
aberations
;
Insteed
of
the
brethrens
sober
carriage
,
M.
Iohnson
tells
of
lamentable
contentions
&
diuisions
;
Insteed
of
the
humble
&
willing
submission
to
guides
which
M.
Robinson
prates
of
,
M.
Iohnson
tells
of
opposing
&
despising
the
Elders
gouernement
:
and
finally
,
howsoeuer
master
Robinson
tell
M.
Bern.
that
neither
he
,
nor
any
other
,
shall
take
experimentall
comforts
from
them
,
yet
here
we
see
M.
Iohns
.
hath
taken
them
away
,
&
by
his
testimony
,
which
is
in
this
matter
much
more
to
bee
respected
than
M.
Robinsons
late
experience
,
these
experimentall
comforts
do
lie
in
the
dust
.
Againe
,
whereas
M.
Robinson
disputeth
on
this
manner
,
Iohn
Robinsons
answer
to
M
B.
pa.
170.
Wel
,
the
words
are
cleare
as
the
Sunne
,
tell
the
Church
,
that
is
,
the
congregation
or
assembly
&c.
M.
Iohnson
on
the
contrary
side
compares
this
interpretation
to
the
erroneous
exposition
of
the
Papists
&
Anabaptists
,
insisting
vpon
the
letter
of
the
scripture
,
peruerting
Christs
words
:
Fra
Iohnson
expos
of
Matt.
18
,
pref.
pag.
1.
This
is
my
body
&c.
Teach
all
nations
,
and
baptise
them
&c.
Sweare
not
at
all
;
Resist
not
euill
&c.
While
M.
Robinson
accounteth
the
words
as
cleare
as
the
Sun
for
his
purpose
,
while
M.
Iohnson
counts
his
interpretation
erroneous
,
euen
as
the
most
grosse
,
popish
&
anabaptasticall
expositions
;
what
can
M.
Robinson
and
his
disciples
think
of
M.
Iohns
.
words
herein
,
but
that
his
expositon
is
as
the
smoake
of
that
bottomles
pit
that
riseth
to
dark
their
cleere
Sun
with
the
grosenes
therof
?
And
while
M.
Ioh.
like
such
a
locust
in
their
eies
obscures
their
glorious
truth
,
&
hereby
declares
them
to
be
Korites
&
the
children
of
confusion
:
what
can
they
else
iudge
of
him
,
but
as
an
horrible
slanderer
?
therfore
besides
his
other
slanders
,
euen
in
their
account
he
is
to
be
reckned
among
this
generation
of
slanderers
,
whose
teeth
are
as
swords
,
&
their
iawes
as
kniues
&c.
M.
Iohn
.
for
the
further
manifestation
of
M.
Robins
.
errors
since
that
time
also
brought
M.
Robins
.
book
against
M.
Bern.
into
their
meeting-house
,
&
there
before
the
congregation
made
a
solemne
testification
against
the
manifold
errors
contained
in
it
,
which
he
disclaimed
,
&
not
only
so
,
but
wrote
letters
to
M.
Robinson
to
rebuke
him
for
the
same
.
Dan.
Studley
the
principal
.
Franciscan
is
so
apt
in
reproach
,
that
he
runs
vpon
the
letter
,
making
as
it
were
an
alphabet
of
slander
,
hauing
it
so
perfect
as
his
A.
B.C
For
triall
hereof
see
how
he
grinds
his
teeth
against
Sam.
Fuller
,
a
deacon
of
M.
Robinsons
company
,
whom
with
his
friends
he
describes
as
being
[
](A05190-e24540-b)c
c
The
flowers
of
Studleyes
eloquent
letter
to
Sam.
Fuller
.
ignorant
idiots
,
Noddy
Nabalites
,
dogged
Doegs
,
fairefaced
Pharises
,
shamelesse
Shemeites
,
malicious
Machiuillians
;
Thus
doth
this
Alphabeticall
slanderer
florish
among
them
,
with
the
tanting
and
flanting
figures
of
his
prophane
conceited
spirit
.
And
either
M.
Robinsons
company
is
a
cage
of
vncleane
birds
,
and
a
knot
of
vile
persons
,
or
else
Da.
Studly
is
a
notable
Rhetoricall
railer
,
which
sets
such
a
range
of
sharp
teeth
vpon
them
.
To
conclude
and
seale
vp
this
point
of
the
Franciscan
slanders
,
let
the
testimony
of
his
owne
brother
George
he
heere
produced
against
him
,
who
witnesseth
of
Francis
being
their
Pastor
,
that
he
[
](A05190-e24670-b)*
*
George
Iohns
.
Discourse
.
page
21.
changed
the
voice
and
tune
of
a
comfortable
shepheard
to
an
vnsauory
scoffing
,
inueighing
,
yelling
,
and
cruell
hunting
of
the
soules
,
whom
he
ought
to
strengthen
and
comfort
.
Againe
,
Habel
Iohnson
tells
vs
how
he
rebuked
Cain
Iohnson
openly
for
Page
34.
peruerting
,
wresting
,
and
abusing
the
Scriptures
,
as
also
for
making
the
pulpit
a
place
to
reuenge
himselfe
,
and
to
vomit
out
his
vile
and
filthy
affections
:
And
marke
what
he
addeth
,
but
he
neither
then
,
nor
yet
repenteth
thereof
,
neither
could
George
Iohnson
obtaine
of
the
Church
to
draw
him
to
repentance
:
but
he
hauing
with
D.
Stud.
once
gotten
head
,
he
did
what
he
list
,
&
as
he
list
.
Further
,
Hab.
Ioh.
witnesseth
of
the
Page
43.
fretting
,
railing
reuiling
,
scoffing
,
&
flouting
vsed
by
their
Pastor
&
D.
Stud
And
when
the
Pastors
father
separated
and
shewed
the
causes
thereof
,
then
doth
this
poore
Habel
grone
at
the
remembrance
thereof
,
and
with
a
wofull
oh
he
tells
vs
,
how
they
became
not
onely
hot
and
warme
,
but
fierce
,
outragious
,
and
passing
the
bounds
of
goodnesse
,
ciuilitie
and
nature
.
If
thus
they
whet
the
teeth
of
slander
against
their
owne
father
and
brethren
,
both
in
the
flesh
,
and
in
the
faith
of
the
separation
,
what
wonder
if
they
bite
and
barke
at
others
?
PART
.
2.
COme
we
in
the
next
place
to
see
how
the
Ainsworthians
or
old
Brownists
do
whet
&
sharpen
their
teeth
against
other
of
the
Separatists
.
And
here
first
of
al
,
let
vs
behold
how
M.
Ainsworth
himselfe
,
with
some
other
of
the
chiefe
of
his
company
haue
manifested
master
Iohnsons
Apostasie
&
back-sliding
from
their
ancient
Catholike
and
Brownistique
faith
,
which
in
former
times
had
been
generally
receiued
and
professed
by
the
whole
fraternity
of
all
that
sect
:
In
the
suit
in
law
,
which
the
Franciscans
&
the
Ainsworthians
haue
now
a
long
time
had
before
the
Iudges
and
ciuill
Magistrates
about
the
meeting-house
;
the
Franciscans
haue
alleaged
that
they
are
the
Church
,
and
that
therefore
they
ought
to
haue
the
meeting-house
which
was
built
for
the
Church
,
that
M.
Ainsworth
&
his
company
were
schismatikes
from
them
,
&
therefore
for
their
schisme
could
not
be
accounted
a
true
Church
,
and
consequently
had
no
right
vnto
the
synagogue
or
meeting-house
:
Againe
on
the
other
side
,
M.
Ainsworth
and
his
company
haue
pleaded
that
they
were
the
Church
,
because
they
held
the
ancient
faith
vpon
which
their
Church
was
first
founded
,
from
which
M.
Iohnson
and
his
company
had
fallen
away
into
Apostasie
,
and
therefore
could
not
be
the
Church
,
nor
haue
any
right
vnto
the
meeting-house
:
M.
Ainsworth
and
his
people
for
the
manifestation
of
M.
Iohnsons
Apostasie
,
haue
giuen
foorth
a
writing
to
shew
the
particular
points
wherein
he
hath
reuolted
:
The
occasion
was
this
.
During
the
time
of
their
suite
,
there
were
certaine
men
deputed
and
appointed
by
the
Magistrates
to
heare
and
examine
the
cause
as
arbiters
,
and
if
it
had
been
possible
to
haue
agreed
them
;
vnto
these
arbiters
did
master
Ainsworths
side
giue
in
this
writing
,
wherein
it
is
specified
from
how
many
articles
of
their
faith
master
Iohnson
and
his
company
haue
Apostated
,
and
how
they
haue
forsaken
both
their
profession
made
in
their
Apologie
,
and
their
confession
in
their
authentique
Creed
.
The
articles
of
his
Creed
forsaken
by
M.
Iohnson
.
THe
words
of
this
declaration
taken
from
the
originall
copie
which
was
giuen
to
the
arbiters
,
are
these
as
followeth
.
1
The
23.
article
of
the
confession
of
our
faith
(
whereto
also
our
Apologie
agreeth
,
page
46.
47.
)
professeth
that
euerie
Christian
congregation
hath
power
to
elect
and
ordaine
their
owne
ministerie
,
&c.
and
vpon
desert
againe
to
depose
,
yea
and
excommunicate
them
.
These
haue
defended
that
a
Congregation
,
without
Ministers
,
cannot
ordaine
officers
.
And
that
if
the
Eldership
fall
into
heresie
or
wickednesse
,
the
whole
Congregation
cannot
depose
nor
excommunicate
them
.
And
that
a
Congregation
,
without
an
Eldership
,
cannot
excommunicate
any
wicked
person
whatsoeuer
.
2
The
24.
article
(
confirmed
in
our
Apologie
,
page
60.
62.
63.
)
professeth
that
the
power
to
receiue
in
or
to
cut
off
any
member
,
is
giuen
to
the
whole
bodie
together
of
euery
Christian
Congregation
.
Matth.
18.17
.
&c.
These
haue
pleaded
for
the
Eldership
to
be
the
Church
,
Matth.
18.
and
to
haue
both
rightfull
power
to
excommunicate
,
though
without
and
against
the
consent
of
the
bodie
of
the
Congregation
.
3
The
29.
article
(
as
also
our
Apologie
,
page
51.
52.
)
professeth
that
the
Hierarchie
of
Archbishoppes
,
Lord
Bishoppes
,
Priests
,
&c.
are
a
strange
and
AntiChristian
Ministerie
and
Officers
,
not
instituted
by
Christs
Testament
,
nor
placed
in
or
ouer
his
Church
.
These
haue
placed
ouer
them
one
that
was
made
Priest
by
a
lord
Bishops
ordination
,
so
as
(
because
of
it
)
they
did
not
ordaine
or
impose
hands
on
him
,
when
at
the
same
time
they
ordained
and
imposed
hands
on
others
,
whom
together
with
him
they
set
ouer
the
Church
.
4
The
31.
article
(
and
also
our
Apologie
,
page
109.
)
professeth
that
such
ecclesiasticall
assemblies
as
remaine
so
in
confusion
and
bondage
vnder
that
Antichristian
Ministerie
,
Courts
,
Canons
,
&c.
cannot
bee
esteemed
true
visible
Churches
,
&c.
These
now
pleade
not
only
for
them
,
but
for
Rome
it selfe
,
to
be
the
true
Church
of
God
.
5
The
32.
article
(
whereto
our
Apologie
agreeth
,
page
52.
53.
44.
)
testifieth
that
all
such
as
haue
receiued
any
of
those
false
offices
(
of
Lord
Bishops
,
Priests
,
&c.
)
are
to
giue
ouer
and
leaue
them
:
and
so
hath
it
been
practised
heere
before
by
all
such
Priests
as
came
to
our
faith
and
Church
:
now
one
is
Minister
ouer
them
,
ordained
Priest
by
the
Prelates
,
as
is
before
said
.
6
The
32.
article
(
which
our
Apologie
also
confirmeth
,
page
45.
)
professeth
that
people
being
come
forth
of
the
Antichristian
estate
,
&c.
are
willingly
to
ioyne
together
in
Christian
communion
and
orderly
couenant
,
and
to
vnite
themselues
vnto
peculiar
and
visible
congregations
,
&c.
These
haue
pleaded
that
all
are
bound
to
communion
,
by
vertue
of
their
Baptisme
receiued
in
the
Church
of
Rome
,
or
other
Antichristian
assemblies
.
7
The
33.
article
(
corfirmed
also
in
our
apologie
,
page
46.
47.
48.
)
professeth
that
a
people
so
ioyned
together
,
may
proceed
to
choise
and
ordination
of
officers
,
except
they
haue
officers
before
to
do
it
.
8
In
our
apologie
,
page
113.
it
was
mantained
to
be
grosse
error
,
and
notorious
absurditie
,
either
to
hold
the
Popish
Church
to
be
a
true
Church
,
hauing
a
true
Ministerie
and
true
Sacraments
;
or
else
that
men
are
vnbaptised
,
and
must
admit
of
the
Anabaptists
re-baptisation
.
These
haue
themselues
,
much
obiected
to
vs
,
that
either
the
Church
and
Baptisme
of
Rome
is
true
,
or
else
we
must
be
re-baptised
:
Both
which
we
still
deny
.
9
The
38.
article
of
our
confession
,
professeth
that
Congregations
are
by
all
meanes
conuenient
to
haue
the
counsell
and
helpe
one
of
another
in
all
needfull
affaires
,
&c.
The
practise
of
this
was
denied
,
when
in
our
greatest
need
and
trouble
they
would
not
consent
to
haue
the
comfort
and
helpe
of
the
English
Church
at
Leiden
,
which
professeth
the
same
faith
with
vs
.
1
Before
our
parting
,
wee
offered
,
that
notwithstanding
our
differences
of
iudgement
,
that
we
would
continue
together
,
if
our
former
practise
might
be
retained
:
but
this
was
refused
.
2
We
desired
that
then
wee
might
haue
apeaceable
parting
;
and
to
be
two
distinct
Congregations
,
each
practising
,
as
they
were
perswaded
;
yet
nourishing
brotherly
loue
and
vnitie
:
This
also
they
would
not
agree
to
,
vnlesse
wee
would
leaue
this
Citie
.
3
We
procured
,
though
without
their
consent
,
the
helpe
of
the
English
Church
at
Leiden
,
who
laboured
our
peace
;
a
way
of
peace
by
these
themselues
propounded
,
and
by
the
Church
of
Leiden
and
vs
agreed
to
,
these
after
●…uersed
,
and
stood
not
vnto
,
vnlesse
we
would
goe
dwell
out
of
this
Citie
.
And
although
in
the
treatie
of
the
Agreement
it
was
testified
by
the
Elders
of
that
Church
,
That
vnlesse
it
were
to
the
apparant
vndoing
of
vs
,
and
of
our
families
,
we
should
not
be
dismissed
againe
to
dwell
here
:
yet
because
we
would
not
absolutely
promise
to
leaue
this
Citie
,
they
would
not
stand
to
the
agreement
which
themselues
had
made
.
Thus
haue
they
manifested
,
how
M.
Iohnson
hath
forsaken
the
Faith
,
and
cast
away
his
old
Creede
in
nine
speciall
Articles
,
which
they
haue
here
numbred
out
:
yea
,
and
besides
that
haue
also
added
,
in
the
end
thereof
,
three
other
articles
against
him
and
his
companie
,
wherein
they
are
manifested
as
enemies
vnto
peace
,
whereunto
they
were
so
deafe
to
hearken
;
and
not
onely
that
,
but
also
are
shewed
to
bee
truce-breakers
,
violaters
of
their
promise
,
and
falsifiers
of
their
word
,
by
reuersing
the
way
of
peace
that
was
once
concluded
,
and
for
not
standing
vnto
the
agreement
which
themselues
had
made
.
And
thus
by
this
writing
,
and
by
the
twelue
articles
thereof
,
nine
concerning
faith
,
and
three
concerning
peace
and
truth
,
the
Franciscanes
are
shewed
to
be
without
faith
,
without
peace
,
and
without
truth
.
And
thus
hath
Master
Ainsworth
set
twelue
sharpe
teeth
vpon
the
Franciscans
,
and
thereby
made
twelue
wounds
in
the
bodie
of
their
honestie
and
faith
,
vntill
with
some
probable
answere
they
can
salue
the
same
.
But
alas
how
shall
M.
Iohnson
with
any
sound
answer
salue
his
faith
and
his
honestie
,
by
writing
against
M.
Ainsworth
,
that
doth
now
become
his
accuser
?
Seeing
by
M.
Iohnsons
owne
testimonie
and
confession
M.
Ainsworth
[
](A05190-e25450-b)*
*
Fran.
Iohnsons
enquirie
of
Tho.
Wh.
p.
43.
for
his
learning
,
wisdome
,
and
godlinesse
as
also
for
his
faithfull
teaching
of
the
Church
,
and
vpright
walking
toward
all
,
is
so
well
knowne
and
approued
,
as
neither
he
not
we
need
regard
any
aduersaries
malice
and
opposition
against
him
.
These
things
being
so
,
what
need
M.
Ainsworth
to
regard
the
malice
and
opposition
of
M.
Iohnson
now
his
aduersarie
,
vnlesse
M.
Iohnsons
malice
be
aboue
the
malice
of
other
men
,
and
vnlesse
his
opposition
be
more
terrible
than
the
opposition
of
all
aduersaries
besides
?
If
M.
Ainsworths
learning
be
so
well
knowne
and
approued
,
then
what
needes
he
to
regard
M.
Iohnsons
sophistrie
?
If
his
wisedome
be
so
well
knowne
and
approued
,
what
needes
he
to
regard
the
policies
and
subtleties
of
Fran.
Iohnson
and
Dan.
Studley
?
If
his
godlinesse
and
vpright
walking
towards
all
be
so
well
knowne
and
approued
,
then
what
great
cause
hath
euerie
man
to
regard
the
witnesse
of
M.
Ainsworth
,
which
he
bringeth
against
M.
Iohnson
?
And
what
cause
hath
M.
Iohnson
to
be
ashamed
of
his
wayes
,
that
is
accused
of
Apostasie
,
Contention
,
Error
,
Falsehood
,
Lying
,
and
Promise-breaking
,
and
all
this
by
M.
Ainsworth
,
whom
himselfe
doth
acknowledge
to
be
so
godly
and
vpright
a
walker
towards
all
?
It
is
therefore
as
like
that
M.
Ainsworth
hath
now
walkt
as
vprightly
towards
Francis
Iohnson
as
he
did
before
towards
Th.
Wh.
Againe
,
the
Ainsworthians
scoffing
at
M.
Iohnson
now
that
they
haue
reiected
him
,
they
say
,
That
M.
Ainsworth
hath
long
time
wrought
iourney-worke
vnder
M.
Iohnson
,
but
that
now
he
sets
vp
[
](A05190-e25710-b)*
*
The
two
shops
of
Error
and
Schisme
.
shop
for
himselfe
,
and
this
vnder
M.
Iohnsons
nose
,
their
meeting-house
being
the
next
house
but
one
vnto
M.
Iohnsons
shop
or
meeting-house
.
Nay
,
further
they
say
,
that
M.
Ainsworth
seekes
to
take
away
M.
Iohnsons
shop
from
ouer
his
head
,
while
by
their
suit
in
law
they
contend
for
the
meeting-house
it selfe
,
hoping
that
M.
Ainsworth
and
his
companie
shall
get
the
same
.
Further
,
to
come
vnto
more
hainous
matters
,
it
is
witnessed
by
some
of
M.
Ainsworths
companie
,
That
there
is
probable
murder
and
approued
whoredomes
maintained
or
suffered
in
M.
Iohnsons
Church
.
This
hath
bin
testified
by
Iohn
Trappes
.
M.
Iohnson
and
his
Elders
also
do
know
,
that
this
is
auouched
against
them
:
for
this
hath
Iohn
Trap
witnessed
vnto
their
messengers
,
solemnely
[
](A05190-e25840-b)*
*
Septemb.
8.
1611.
sent
from
their
Church
,
to
enquire
about
this
matter
,
and
hath
also
offered
to
proue
this
before
the
magistrates
,
yea
and
hath
prouoked
them
much
to
bring
the
matter
into
question
.
It
is
witnessed
also
vnto
the
messengers
of
their
Church
,
That
M.
de
Cluse
hearing
it
spoken
,
that
there
was
approued
murder
maintained
in
M.
Iohnsons
Church
,
should
also
graunt
vnto
the
same
,
saying
,
Yea
,
it
is
too
true
,
or
it
is
too
true
indeed
,
the
more
is
the
pitie
,
or
the
more
sorrie
he
was
,
to
like
effect
,
&c.
Are
not
the
teeth
of
the
Ainsworthians
like
kniues
vnto
the
Franciscans
?
Doe
they
not
cut
and
bite
deepe
in
such
speeches
and
testimonies
which
they
giue
touching
the
euils
that
are
tolerated
or
maintained
among
them
?
Are
they
fit
men
to
separate
from
all
other
true
Churches
for
corruptions
,
while
the
charge
of
such
abhomination
is
tolerated
among
themselues
?
To
conclude
this
point
,
let
it
be
considered
,
that
euen
then
when
M.
Iohnson
and
M.
Ainsworths
companie
were
yet
one
,
long
before
any
shew
of
this
great
diuision
that
is
now
amongst
them
,
it
came
to
passe
,
that
Thomas
Cocky
and
Iacob
Iohnson
,
two
men
of
note
amongst
them
,
both
of
them
Prophets
,
falling
into
variance
one
with
another
,
one
of
them
brings
in
before
the
Church
a
List
of
fifteene
lyes
wherewith
he
charged
the
other
;
the
other
againe
to
requite
his
paines
brings
in
at
the
next
turne
against
him
a
List
of
sixteene
lyes
;
betwixt
them
both
they
make
vp
the
summe
of
31
lyes
:
Is
it
not
a
token
,
that
the
father
of
that
Companie
is
the
father
of
lyes
,
when
as
the
children
thereof
are
so
fruitfull
in
lyes
?
Is
it
probable
that
the
truth
of
God
should
be
tied
and
treasured
vp
onely
among
these
lying
companions
,
whiles
all
the
true
Churches
in
the
world
beside
are
not
able
to
comprehend
the
mysterie
of
that
Separation
,
which
they
say
is
reuealed
vnto
them
?
What
wonder
is
it
,
that
these
men
should
raise
many
lies
and
slanders
against
others
,
when
as
thus
they
heaped
them
vpon
themselues
mutually
?
And
what
wonder
if
they
bite
one
another
now
that
they
are
rent
in
two
,
seeing
when
they
were
vndiuided
they
spared
not
one
another
?
PART
.
3.
M.
Robinson
writing
in
defence
of
the
popular
gouernment
against
M.
Bernard
,
doth
therein
vtter
many
hard
speeches
against
the
oppugners
thereof
.
Now
M.
Iohnson
being
an
oppugner
thereof
,
as
well
as
M.
Bernard
,
and
vsing
the
same
reasons
that
M.
Bernard
doth
to
that
purpose
,
it
followes
necessarily
,
that
those
speeches
and
rebukes
which
M.
Robinson
layes
vpon
M.
Bernard
,
do
through
his
side
pierce
and
wound
M.
Iohnson
also
,
when
he
holds
the
same
opinion
and
vseth
the
same
arguments
with
M.
Bernard
.
And
this
is
the
rather
to
be
obserued
,
because
M.
Ainsworths
people
excusing
M.
Ainsworth
for
his
not
answering
of
M.
Iohnsons
[
](A05190-e26120-b)a
a
Expos.
of
Mat.
18.
booke
,
they
alledge
and
plead
,
that
M.
Robinson
hath
answered
him
,
&
confuted
his
reasons
in
the
confutation
of
M
Bernard
;
and
therefore
the
rebukes
which
in
that
point
and
in
that
behalfe
are
layed
vpon
M.
Bernard
,
are
many
of
them
also
to
be
as
well
applyed
vnto
M.
Iohnson
:
For
example
M.
Robinson
[
](A05190-e26200-b)b
b
Answer
to
M
Bernard
,
p.
124.
writing
,
That
their
practise
is
answerable
to
their
profession
,
and
shewing
their
profession
what
it
is
,
from
the
confession
of
their
faith
,
Artic.
24.
inferreth
from
thence
,
that
they
cannot
be
charged
with
bastardly
runagates
.
But
on
the
contrarie
side
,
M.
Ainsworth
(
as
is
noted
in
the
former
Section
)
declaring
that
M.
Iohnson
is
fallen
from
their
faith
euen
in
that
very
article
,
it
followeth
hereupon
from
M.
Robinsons
speech
,
that
M.
Iohnson
and
his
companie
forsaking
that
profession
of
faith
,
are
therefore
to
be
deemed
bastardly
runagates
.
M.
Robinson
affirming
,
That
they
are
[
](A05190-e26320-b)c
c
Pag.
152.
miserable
guides
,
which
teach
,
that
the
power
of
the
keyes
is
giuen
to
the
chiefe
officers
,
shewing
also
,
that
it
is
[
](A05190-e26350-b)d
d
Pag.
153.
erronious
and
derogatorie
to
the
nature
of
the
Gospell
and
free
donation
of
Christ
thus
to
impropriate
and
ingrosse
the
keyes
;
He
doth
hereby
declare
M.
Iohnson
and
M.
Clyfton
to
be
miserable
Guides
:
yea
,
that
they
are
sacrilegious
ingrossers
of
the
keyes
,
contrarie
to
the
nature
of
the
Gospel
and
free
donation
of
Christ
,
because
they
teach
that
doctrine
aswell
as
master
Barnard
.
Answer
to
M.
Bernard
,
p.
160.
M.
Robinson
reproouing
the
enuious
dealing
of
them
that
oppugne
popularitie
,
for
arrogating
al
the
power
of
the
people
into
their
hands
,
doth
declare
this
by
alleadging
of
1.
Ki.
22.24
.
and
hereby
it
followes
vpon
his
reproofe
,
that
master
Iohnson
and
maister
Clifton
,
holding
the
point
with
maister
Bernard
,
are
also
like
the
arrogant
and
prowd
Zidkiah
,
that
smote
the
Lords
Prophet
on
the
cheeke
.
Thus
is
maister
Iohnson
noted
as
a
cruell
persecutor
,
making
himselfe
to
be
[
](A05190-e26520-b)a
a
Pag.
162.
thought
all
eie
from
top
to
bottome
,
and
making
his
people
in
the
meane
time
to
be
a
blinde
beetle
,
euen
stone-blinde
,
that
cannot
see
one
steppe
before
them
.
M.
Robinson
reproouing
maister
Bernard
,
for
alleadging
the
charge
of
Princes
and
Ecclesiasticall
Gouernours
together
,
doth
blame
him
herein
,
as
though
hee
lai●…
a
[
](A05190-e26600-b)b
b
Pag.
164.
Corner
stone
of
Babylon
hereby
:
now
maister
Iohnson
yoaking
these
Ciuill
and
Ecclesiasticall
officers
together
in
this
[
](A05190-e26640-b)c
c
Exposit
of
Mat.
8.
Reu.
3.
allegation
also
doth
hereby
incurre
the
same
rebuke
,
and
is
heereupon
in
his
account
,
a
builder
of
Babylon
,
as
well
as
maister
Bernard
.
M.
Robinson
imputeth
vnto
maister
Bernard
,
the
occasion
of
a
strange
and
new
kinde
of
[
](A05190-e26720-b)d
d
Answer
to
M
Bernard
,
p.
234
Schisme
,
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
hang-by
:
Now
maister
Iohnson
practising
and
teaching
that
which
maister
Robinson
here
reprooueth
,
by
his
Sentence
is
become
guiltie
of
Schisme
,
making
his
Church
to
be
a
cypher
and
a
hang-by
.
M.
Robinson
speaking
of
the
power
of
binding
and
loosing
,
saith
;
Pag.
244.
These
knots
are
to
bee
tyed
and
loosed
onely
by
the
Chauncellours
or
Officialls
fingers
,
this
power
haue
they
enclosed
with
hedge
and
ditch
&c.
This
contumely
may
as
iustly
be
returned
vpon
master
Iohnsons
head
with
master
Robinsons
wordes
,
that
those
knots
are
to
be
tyed
and
loosed
onely
by
master
Iohnson
and
his
officials
fingers
,
especially
the
filthie
fingers
of
Dan.
Studley
his
[
](A05190-e26890-b)a
a
Quondam
.
chiefe
Chancelor
,
and
that
hee
hath
captiued
his
Church
,
and
seized
the
substance
and
kernell
,
as
it
were
,
into
their
hands
,
leauing
the
poore
people
onely
the
shell
and
shadow
to
feede
vpon
.
Further
,
master
Bernard
writing
about
ordination
and
succession
of
the
Ministerie
,
is
tasked
by
master
Robinson
as
being
[
](A05190-e26950-b)b
b
Answere
to
Ber.
pag.
421.
either
a
marked
seruant
of
the
Pope
,
or
one
that
cared
not
what
he
wrote
for
some
present
seeming
aduantage
.
Now
master
Iohnson
arguing
in
like
matter
about
ordination
and
succession
of
the
Ministerie
,
and
fetching
the
same
from
Rome
,
the
reproach
doth
fall
as
strangely
vpon
master
Iohnsons
pate
.
Master
Robinson
writing
about
the
Temples
wherin
we
worship
Saints
,
that
they
are
as
[
](A05190-e27010-b)c
c
Page
443.
execrable
things
to
be
auoided
,
and
yet
further
saith
,
that
they
are
the
least
[
](A05190-e27030-b)d
d
Page
4●5
.
difference
betwixt
him
and
master
Ber.
The
matter
therefore
of
popular
gouernment
and
the
peoples
power
,
is
acknowledged
to
be
a
matter
of
greater
waight
,
and
therin
master
Iohnson
erring
,
falles
into
a
sinne
more
then
execrable
or
accursed
.
To
omit
many
the
like
speeches
,
by
this
it
doth
euidently
appeare
how
master
Robinsons
teeth
are
like
kniues
,
and
his
iawes
like
swords
to
eate
vp
master
Iohnsons
companie
,
while
he
thus
bites
them
by
his
doctrine
,
while
hee
makes
master
Iohnson
and
his
elders
to
be
bastardly
runnagates
;
miserable
guides
;
engrossers
of
the
keyes
;
arrogant
Zidkiahs
,
laying
the
corner
stone
of
Babylon
;
Lucians
or
skoffing
Atheists
;
Schismatikes
,
making
their
Church
a
Cypher
and
a
hang-by
;
wanting
an
honest
heart
;
like
Chancellors
and
Officials
captiuing
of
the
Church
;
either
marked
seruants
of
the
Pope
;
or
such
as
care
not
what
they
say
for
some
present
seeming
aduantage
;
vsing
a
power
more
then
execrable
or
accursed
.
Thus
hauing
shewed
what
he
writeth
against
master
Iohnson
,
let
vs
see
in
a
word
what
hee
witnesseth
against
master
Ainsworths
companie
.
When
some
of
master
Ainsworths
companie
wrote
vnto
master
Robinson
,
desiring
him
to
come
and
helpe
the
Lord
against
the
mightie
(
against
master
Iohnson
,
whom
they
had
accounted
as
the
strongest
Giant
of
the
Separation
)
master
Robinson
at
last
came
vnto
them
to
dispute
with
master
Iohnson
about
the
change
of
his
gouernment
:
and
being
come
and
entred
within
the
listes
of
that
disputation
,
he
found
master
Ainsworths
faction
so
disorderly
and
clamorous
,
that
he
often
desired
them
to
be
still
and
silent
,
and
reproued
their
vnseemely
and
vnreasonable
behauior
:
but
at
length
when
he
saw
the
tumult
encrease
,
(
looking
vpon
them
round
about
,
as
a
man
amazed
and
agast
,
with
fierce
and
outragious
carriage
)
he
did
then
openly
testifie
among
them
,
That
he
had
rather
walke
in
peace
with
fiue
godly
persons
,
than
to
liue
with
fiue
hundred
or
fiue
thousand
such
vnquiet
persons
as
these
were
.
Hauing
spoken
to
this
effect
,
master
Iohnson
told
him
further
,
That
this
was
a
small
thing
,
and
nothing
in
respect
of
their
vnpeaceable
and
disordered
carriage
at
some
other
times
.
And
these
things
being
so
,
alas
how
euill
doe
they
prouide
for
their
owne
peace
and
comfort
,
which
ioyne
themselues
vnto
such
a
contentious
and
tumultuous
band
of
Schismatikes
?
As
for
master
Smith
and
his
disciples
,
they
doe
at
once
as
it
were
with
open
mouth
swallow
vp
all
the
Separation
besides
,
by
[
](A05190-e27250-b)a
a
Charact
of
Beast
.
Epistle
protesting
against
their
false
constitution
,
false
worship
,
false
Ministerie
,
and
false
Gouernment
.
For
howsoeuer
master
Robinson
did
heretofore
seeme
to
agree
with
master
Smith
in
the
reproofe
of
the
triformed
Presbiterie
,
as
he
calleth
it
,
and
hath
had
much
question
with
his
people
about
the
same
;
howsoeuer
master
Robinson
hath
followed
master
Smith
in
his
doctrine
and
practise
about
the
separation
in
almes
,
and
so
hath
one
speciall
kind
of
separation
more
than
master
Iohnson
or
master
Ainsworth
in
their
Companies
doe
practise
,
and
therefore
might
seeme
to
haue
a
more
holy
treasurie
,
and
a
more
pure
sacrifice
of
almes
,
free
from
that
rigour
and
pollution
wherewith
the
treasurie
of
the
Franciscanes
and
Ainsworthians
appeares
to
be
defiled
:
yet
notwithstanding
all
this
,
while
they
retaine
a
false
constitution
,
maister
Smith
stil
protesteth
against
them
all
without
exception
,
[
](A05190-e27380-b)b
b
Epistle
to
the
Character
.
That
there
is
no
one
true
ordinance
of
the
Lord
among
them
:
And
how
they
haue
on
the
other
side
laied
him
open
,
as
a
Schismatike
,
an
Heretike
,
and
an
Apostata
,
their
Bookes
against
him
doe
plenteously
declare
.
We
might
here
proceed
yet
further
to
shew
,
what
bitings
there
be
among
the
other
lesser
factions
and
broken
peeces
of
the
separation
,
and
among
those
that
walke
alone
;
but
hauing
alreadie
led
the
Reader
a
rough
way
,
and
beeing
our selues
weary
thereof
,
wee
doe
here
rest
our selues
,
and
sit
downe
for
the
present
,
hoping
that
this
which
is
alreadie
done
wil
be
sufficient
to
shew
what
bitter
fruit
groweth
vpon
the
trees
of
the
separation
;
and
withall
,
desiring
the
Lord
to
keepe
his
seruants
from
tasting
of
this
forbidden
fruit
,
which
in
our
owne
experience
we
haue
felt
so
bitter
,
we
here
take
our
leaue
,
and
heartily
bid
the
Christian
Reader
farewell
in
the
Lord
.