An Admonision to the followers of Glouer and Browne.

VNderstanding the knitting vp of Glouers exhortation, to bee directed (especiallie) vnto his followers, I willingly doe obserue the same course, as one that in the earnest desire of my heart doe account nothing too deare that I might compasse, to doe them good with∣all. And first I addresse my selfe to those that haue tractable minds among them, such as in whom, the Lord hath not shut vp all way of entrance, but that do yet, willingly lodge this Page  116 thought in their heartes, namely, that they are men, and may erre. Beloued in Christ Jesu, of what value, E. G. admonition put in the con∣clusion of his booke, hath béene with you, hither∣to, I know not, What estimation it ought to haue, either touching the doctrine of our church, or yet the behauiour of such, as we take to bee worthie Ministers in the same, I referre it vn∣to you, now againe a fresh to be considered. If he haue beene found, in the tryall of these prin∣ted pointes, a man of good report, then giue him credit in the rest, which as yet are not brought to light. But if his perfectest pollishinges, which (no doubt) he first aduentured to the vewe of the world, be found (as hath bene proued,) false, he∣reticall, and popish: and set out with such argu∣mentes, as in prouing one assertion, confute an other, yea almost euery a••e•tion, so put downe, as one part ouerthroweth an other (if it be not greatly helped, by a fauourable reader,) how much standeth it you in hand, to bethinke you, of some conuenient time, and waie, to despatch your selues of all his snares? I know not all the vnsound conclusions he hath left in writing a∣mongst you: I haue heard there be manie: and his conferences with M. Whitaker, and M. Egerton do notoriously proue it. Me thinke, howsoeuer in some lesse matters your iudgemēt might faile you (a thing incident to the chiefest) yet, that you should not haue taken so slight markes of your waye, as not to discerne your selues, carried backward into Egypt againe. Which I speake not (beloued) so much to re∣proue Page  117 your ouersight committed, in this behalfe (for with trembling I consider mine owne frail∣tie also) but to stirre you vp, now at length a∣gaine, to reuiew your estate. It may be, when you first resolued, to take that part whereon now you stand, you neither discussed all the cō∣trarie arguments, nor foresaw all the daunge∣rous inconueniences, that time (through the long patience of God) hath now offered vnto you. It was hard, (beloued) that you could be drawne, to sunder your selues from vs: more hard, that you did it, with bitternesse and reui∣ling: it should now be stoninesse, if you would despise brotherly to commune with vs, who haue hetherto in some measure of patience, and loue, endured all your former dealings. Goe too then: what gaines hath your departure brought vnto you? I meane what sincere holines? What profound iudgement? What spirituall peace & rest vnto your soules? I confesse E. G. talketh of more holinesse then we dare professe, but the questiō is whether he practised so much, so much (I say) either as his writings require, or as we by the grace of God, in these our liues attame vnto. You know he writeth▪ that those that* haue put on Christ, haue strength and power, to abstaine from sinne, and keepe the comman∣dements, and that a man is not yet iustified, but* condemned, all the while he is subiect to sinne a∣gainst his will. Now what case was he in, by his owne rule, that •inned wittingly when hee wrote his booke? For vnto him, so exercised in reading the word, as he would seeme, this place Page  118 could not be, but as common as his name: Ad∣mit* no accusation against an elder, without two or three witnesses. Judge ye now whether he was grosly ouertaken with the transgression of this canon, who hath accused not one, but all the elders of our Church, for poisoners of soules, and horrible blasphemers of God, without offe∣ring one testimonie, or producing one witnesse for that he saith. And albeit we be such, as ac∣knowledge gladly our liues to bee hid with Christ in God, yet we doubt not (let the glorie be the Lordes) but in dayly mortification of our members, and striuing after the way of life, to be set in tryall, against the proudest iusticiarie in the world: though we hang downe our heades before God, and are euen nothing. Yea, I trust (beloued) I may speake it, without all iust suspi∣tion of vaine boasting, that there be amongst vs, that haue attained further in Christ, then the ab∣staining from such grosse sins as this, and haue testimonies farre aboue the report of your lea∣ders life: though they dare not, neither may, pro∣fesse so farre as he. But Sathan prepared him, an easie entrance into this presumption, when he perswaded him, that the first motions were no sinne, and that the lesser sins were veniall. A trewantly scholler, may compare with a better then himselfe, in soone learning out his booke, if he may haue liberty to teare out so many leaues as he listeth. This is also the case of the papists. As for exact knowledge, or déepe iudgement, if you suppose your selues to haue attained anie, since you went from vs. O looke backe againe Page  119 (I beséech you) it may be (if you looke earnestly) you shall now perceiue it otherwise. I am sure (beloued) you hate the house of bondage, and de∣test the rules of the Egyptian worship, which some of you (perhaps) haue knowne, some haue heard your fathers report off. Thinke you then the dealing of E. G. towardes you, to be tolle∣rable, that nousleth you againe in the lawes of Egypt, and giueth you to drinke (that I know of, partly by his publike, partly by his priuate writings) sixe of the chiefest ingredients of that cup of the mother of fornications? Marke them now againe, and consider them better. 1. That* the first motions are no sinne. 2. That there are sins of their own nature, veniall. 3. That* there is to the regenerate no assurance of our saluation. 4. That the regenerate haue full free will, and power to keepe the comman∣dements. 5. That Gods predestination stan∣deth not eternallie, firme and vnchangeable, without all regard of workes. 6. That wee* are not iustified by faith alone, but by faith and workes. To these, being maine groundes of poperie, he addeth of his owne. 1. That the ten commandements are abrogated. 2. That* loue is come in place of them. Now what loue he meant, that should be distinct, from the loue required in the commandements, I commit it here againe, vnto your selues, to chew vpon. But to come vnto the man, that first led you out into the wide field of errour. Are you made wi∣ser by him, according to y^e wisedom of God? Let not affection beguile you, but iudge with righ∣teous Page  120 iudgement: and (me séemeth) this may be a rule sufficient, for the present, to trye your case by Questionlesse, if your knowledge haue proceeded on vnto better, then y^e things you haue learned, since your departing tend not to the o∣uerthrow of any trueth, you had receiued be∣fore, but to the enlarging and fuller garnishing of the same: otherwise you must néedes confesse your gaines to be losse, and all your winninges your spoile. Now this (sure) you had learned: as by all meanes, to seeke the gayning of your* brother that hath sinned, so likewise fréely & sim∣ply to forgiue him, those quarrels and offences* you haue to laye against him, in like maner, as God in Christ hath forgiuen you. But your tea∣ther since that hath taken you out a contrarie lesson, if you marke it well: namely That you must neuer forgiue your brother hauing of∣fended* you, except he first repent thereof, & seeke reconciliation. Consider now whether this hold anie proportion with the Lordes mer∣cifull dealing towardes you. Did he with∣hold your pardon till you repented? Or did he not rather giue it you, whilest you were his e∣nimies?* How in the meane time (if your bro∣ther persist a space obstinate) can you pray, For∣giue* vs our trespasses, as we forgiue &c. Se∣condlie, you knew this Canon, Let all thinges* be done comely and in order. Suppose you to keepe it, and embrace his doctrine also, who saith. Anie one of a Church may excommu∣nicate, if the rest will not ioyne with him. Consider of what consequence that may bee: Page  121 séeing diuers men iudge diuersly, & one man in a multitude (manie times) estéemeth of a thing contrarie to all the rest: and that falsly too. Thirdlye, marke this assertion: One de∣fault of a congregation in separating the* vnwoorthie, may disanull it for beeing a Church. Can there be a readier knife, to deuide all the Churches in the world withall? But you know it is false, as is manifestly proued, by the example of the Church of Corinth, who, though* they had not separated the incestuous person, yet Paul euen then, acknowledged them for a Church of God, & sanctified ones in Christ Jesu▪* If he say, this was only a negligence in the Co∣rinthians, which they afterward amended, hée shall helpe his cause nothing thereby, for in the place I haue quoted, hee maketh negligence of force sufficient to disanull a Church. Wherfore either Paul was to bee blamed, that called y^e Co∣rinthians in this case, a Church of God, or els he was a daungerous Scismaticke, that taught this point of doctrine cōtrarie to him. 4. Wher∣as he holdeth, that this outward discipline is the couenant betwéen God and vs: if you mark the* print of his foote well, you shall sée that he went not right forward here as you beléeued, but was haled backward into the denne of Poperie. For* not by works, but by faith, is the couenant kept on our part. I know he practiseth some proofes to the contrarie afterwarde, but as one misera∣bly ignoraunt of the difference of the two coue∣nants.* 5. He accounteth discipline the ground∣worke of the church, in which doing (you know) Page  122 he putteth it in y^• place of Christ himself, where∣by (therefore) it is become an Idoll vnto him. 6. So far he procéedeth in seducing, that he saith,* the wife ought to go away from her husband, (if he wil not go with her) in y^• case of want of this discipline: and (which maketh his fault y^• worse) he pretendeth ground for this, in the 1. Cor. 7. 13 Which place giueth libertie, onely against an vnbeléeuing partie, which will not be persuaded to embrace the Gospell of Christ, nor in anie wise to depart from Idolatrous worship. Now what is this to enforce her going frō him, only vpon want, or bondage of the outward discipline where they dwell. But of this mans absurdities hitherto, his time commeth shortly to be better knowne. I heare besides, that there is one amōg you, who whispereth alreadie in corners, that we must not belieue in the holie Ghost. Is this to encrease (beloued) and to abound more & more* in al iudgement, according as the Apostle exhor∣teth vs? Or is it not rather to go backward, and to loose euen that you had attained vnto? Now to the last point, concerning your peace. I mean not here the outward peace, but I offer again to* your view, the peace of your conscience, euē the inward rest and repose of your soules with God, in respect of this strange course you haue lately vndertaken. Whereof because you are best pri∣uie in your selues, I refer it also most vnto your selues. Only of those things, that in this respect, haue bin apparant to all mens eies, I wil brief∣remember you. This is easily granted of al that know God: what course of life soeuer hath the Page  123 approbation of Gods chearful countenance shi∣ning into the conscience of the practiser thereof, it is such, as being founded on the sure word of God, is the more constantly held on, and conti∣nued vnto the ende. For the spirit within, & the word without, ioyning to the testifying & tea∣ching of anie trueth vnto vs, bring vs to such peace and comfort with the Lord, in the practise of it, as maketh vs more and more assured ther∣of, and so the firmelier to perseuere therein, euen vnto the end. Contrariwise, that course or de∣meanour of life, that hath any other foundation then this, as it shall neuer be confirmed by that inward approbation, so is it excéedingly subiect to continuall changes & reuoltings. If we shall therefore coniecture of your inward peace, by the stedfastnes of your outward deporting, and carying your selues, in this your separat course, I suppose, we cannot deeme, that y^• peace of God hath possessed your minds this while. This (as* you know) your great leader hath writ, and not hitherto recanted, that lodgick is an vnlawfull Art for Christians, being forbidden by the scrip∣tures, so that hée calleth it a Heathenish foppe∣rie,* and exhorteth to leaue and beware of it, as though the end of it led vnto death. Mean time, himself vseth it as wel as he can, in al his booke, Of the life & maners of true Christians. And in his answere to M. Cartwrightes letter, yea and of late, admitted reasoning by Sillegismes in his own order▪ put downe in writing before for the forme of the cōference. Let him not here bleare your eies with this foolish saluing of the Page  124 sore, That where hee hath practised logicke himselfe anie way, there he hath done it, but to foile vs with our own weapons, and as for∣ced therevnto by our subtilties. It dooth but declare his diuinitie to be pitifull: for whatsoe∣uer is indéed vnlawfull, and simply forbidden by the word of God, y^e same by no circumstance, time, nor occasion, can be made tollerable, while that word endureth. Secondly, whereas he once* prouoked you all, to flée out of England, if you loued (as he said) your saluation and safetie, and would not be guiltie of tempting God: Of later time again, by priuater writings and his owne practise, hée hath counselled a resorting to our Sermons. How many of you, haue been distrac∣ted thereby, I leaue it vnto your consciences, whilest some (perhaps) receiued it, othersome thought straunge and refused to giue eare vnto that counsell. Looke also vpon his late subscri∣bing, by your selues. Lastly, that I excéede not my purpose in length, be think your selues, what glew he may haue to set these two togither. No* part of church discipline can be wanting, but the church dooth straightway goe to ruine therby, (for he saith, it is the life of the church.) And againe, There may bee a true church of* God without the presbyterie. Now therefore beloued in Christ Jesu, sith your going out with this man, hath had so hard euēt in many of you, as to bring you to the vnrecouerable rocks of E. G. and leadeth euē the better sort, (whom Gods iudgement hath not as yet hunted foorth so far) to a manifest decaie of true iudgement and vn∣derstanding, Page  125 ioyning therunto, the fearful com∣panion of vncertaintie, and restlesse course of life, forsake whilest yet there is time, such accur∣sed leading, and returne to vs your brethren a∣gaine: who, whilest you hold firme the founda∣tion with vs, will neuer shrinke you. And of this, it standeth you in hand the rather to haue care, as your contrarie dealing hitherto hath so apparantly damnified, the iust cause of Christi∣an discipline. Men of anie iudgement and exer∣cise in the scriptures may easily perceiue, and doo report, with what spirit Browne hath cride for discipline. The greater number being of little iudgement, condemne all for him. O deep reach of Sathan, the father of subuerting subtilties. But hereof, I meane not to make this my place of complaint. Thus much (therfore) vnto those, of whom there remaineth hope. The rest I haue nothing to say vnto, but this: there will be a day, wherein the Lord will make it manifest, he neuer sent you: & require the blood of his saints, which you haue caused to be spilt, at your hands again: and that most iustly.