Initially, Paget's concern was with Brownist Separatism, which competed strongly for the souls of the English settlers.
De Hoop Scheffer became the "internationally-recognized expert" of his day for scholars of Brownist and Baptist topics.
John Jordan the Young's adamant views against formalism in worship are suggestive of Brownist rhetoric.
Burrage believed that the Anabaptist John Drew was the same as the Brownist John Drewe, appearing in the Ecclesiastical Court of York July 26, I6Q7.
the great Brownist leader) in his writings had almost led him astray by his handling of Separatism and Anabaptism (which Thucbell took to amount to a "defense of Anabaptists"); see also CR 2: 98.
Nonconforming English Puritans, Brownists, and Anabaptists, as well as Catholics and some run-of-the-mill English immigrants without pronounced religious views, mingled with the surrounding Dutch population in the neighborhood, which was no doubt equally diverse.
The distinction which Burnet drew between the moderate Dissenters (religious descendants of the Puritans) and the separatist Dissenters (in the Brownist tradition) provides us with the key to the Latitudinarians' objection to the bill against occasional conformity.
from the first beginnings of these Disputes down to the present time, they [the Dissenters] have been always called on to come as near the Church as they could, and to do all that they could do with a Good Conscience: And therefore before the Wars, great difference was made between the Puritans, and the Brownists or Separatists, on this very account.
Also, for the separatists, see Gifford's Short Treatise against the Donatists of England whome we call Brownists
(London: Cooke, 1590), quoted at 3-4 and 101; and his criticisms of their "anabaptisticall freedom," in A Short Reply unto the last printed books of Henry Barrow and John Greenwood (London: Tobie Cooke, 1591), 18.