Certayne letters, translated into English, being first written in Latine. Two, by the reverend and learned Mr. Francis Iunius, divinitie reader at Leyden in Holland. The other, by the exiled English Church, abiding for the present at Amsterdam in Holland. Together with the confession of faith prefixed: where vpon the said letters were first written

MAISTER IVNIVS HIS FIRST LETTER, CONCER∣NING THE CONFESSION OF FAITH AFORE∣SAID. (Book 1)

To his beloved in Christ the Brethren of the English Church, now abiding at Amsterdam.

GRace mercie and peace from God the Father and our Sa∣viour Iesus Christ. I have received of late (belooved Brethren in Christ) a little booke by one of your com∣panie; which is intituled, The confession of faith of some English men banished in Belgia, and have knowne your desire partly by the speach of the same messenger, partly by the preface of the writing. But as concerning my selfe, beloved bre∣thren, whom “ 1.1for nearnes sake peradventure yee have thought meete to be called vpon a part, I verily see not how much I can doe in this cause, or how I can fit your purpose. For I knowe that now long since euery man doth abound in his owne sense; and that those that are other wise minded are“ 1.2 with a brotherly mynd so fare to be borne with, hol∣ding the heade and fundation, til the Lord reveale things further vnto them. I know it is my part not to play the busie body, but that I should serve the truth and charitie in my standing and measure which the Lord hath bestowed vpon me, in Christian modestie and simplicitie, as farre as my skil and abilitie wil stretch vnto. Certainely when I consi∣dered“ 1.3 this cause more diligently, I thought nothing more commo∣dious or more safe for the publick and for you and my selfe, in all this matter, thē that we should embrace a holy silēce, if there be any thing, wherein we be offended, and that we commit our cause to the Lord, the author of our faith, and righter of our cause. But because after a sort, you will not suffer mee to be silent, and to cōdole in secret for the woundes of the Church, which is rent more then inough, by actions, especially being thrust forth in publik in this our age; I wil declare faith fully, and with a good cōscience before God what I thinke: beseeching him who is author of truth and peace that he would leade both you and me alike into all truth according to his promise, & also dispose each of our mindes and affections to interpret brotherly one anothers

requestes, answeres, admonitions, and finally all our duties, although (as it commeth to passe, and is incident to man) disagreeing from our sense and taste.

I obserue therefore that there are three heads or chief poynts in your little booke, wherein you desire our counsell and iudgement. The first head is of doctrine, which you professe in your little booke. The secōd is of fact, whereof yee accuse the English Churches. Lastly the third is, of the conclusion, which you inferre by comparing that your doctrine with that practise of England; namely that yee cannot with good con∣science entertaine a communiō with those Churches, but that yee doe abhorre them with all your heartes. Therefore I will speak briefely of these 3. things,“ 1.4 what I think, entreating you brotherly to take my an∣swere in good part.

I marvell that the point of doctrine, or little booke of your confes∣sion, beloved brethrē, is sent ouer to me. I marvell that it was sent ouer to all the students of holy Scriptures in all Christian Vniuersities; for if there be a certaine consent of doctrine as you pretend it, truely I do not see what need there was, that you should set forth a newe confes∣sion in this consent of holy and auncient doctrine. But if there be a dis∣sention peradventure in the doctrine, or rather a differēce, that in deed ought not to bee dissembled, if so be that yee thought it necessarie, that your doctrine should be declared.

Besides, in that you send to mee; yea that you send to publicke viewe, “ 1.5your confession, I marvell, brethren, yea I greatly maruell, what your meaning should bee, both in respect of the ende and the fact. For if ye haue set it foorth to that end, that yee might purge your selues, I pray you brethren, wherefore doe yee desire, to purge your selues with so many soules; who have not knowē you as yet to bee accused; who can neuer take knowledge of the right or wrong of your accusation; and who are not called vnto it by any lawfull means? and (that which is worse) wherfore would yee haue this done before so many“ 1.6 deadly e∣nemies to God and the Church, who thirst after nothing so much as the blood of the Church of God, and doe reioyce that we vndiscreetly make a publishing of these wounds: that they by these very wounds might spoyle the Church, that pretious bodie of Christ, of the blood of veritie, and juyce of charitie? Finally, why doe yee this before so many weake ones, who not yet knowing, that yee are borne (as I may so say) are offēded, rather with a carcasselike stink of schismes in the Church, before they knowe certainely the bodie whereunto they may cleaue?

Alas brethren, is your purgation so much worth vnto you that ther∣fore the publicke good of the Church should bee brought into so greate danger? A Christian an humble, and godly minde ought to bee otherwise affected, and setting aside the respect of their owne pri∣uate good, constantly thus to determine, let the earth rather first swal∣lowe me vp (as the Poet saith) and let mee rather bee accursed for my brethren, then that by me, and for my credit sake even one of these lit∣tle ones should be offended and kept from comming to Christ, and a∣biding in Christ my Sauiour. Verily let what will of my estimation goe to wracke, who am a Christian, let me be trampled vnder all mēs feete, so that by my fact, I take nothing from Christ, from his body, no not the lest thing. “ 1.7And that you my brethren are thus determined and resolved bending all your counsels to this end; I am as strōgly perswa∣ded, as he that is most. But the end which you have in common, alas for griefe, in this particular case (pardon if I speake more freely, for yee would have me to speak) from it yee seeme to have erred. For herein, if I see anie thing, the contemplation of your cause hath de∣ceyved you, which thing I trust yee your selves without doubt will marke if ye would goe a little from that your particular sense“ 1.8 from your cause.

I have shewed that there is some errour in that end. Let vs come to the fact. In the fact yee frame a purgation of your selues. That thing is denyed to none, if there be cause, if measure, if place, if time. But where fore with mee brethren, who doe neither heare these accusations of yours; neither if I should heare them, would I receive them rashly? Wherefore in publick? where yee knowe that it falleth out for the most part, that they who purge them selues, before they be accused, eyther bewray thēselues, or raise suspiciōs against themselues more easely thē they can afterward wash away. Yee knowe that the publicke voice is neither a iust iudge oftentimes, nor at any time almost a lawfull Iudge; so greatly doth evil preuaile and beare sway in the publick. Therefor yee appeale to these Iudges, who can neither iudge, not take knowled∣ge: finally, they are not onely no Iudges, but not so much as witnesses: so the private cause is not furthered, and the publique is many waies hin∣dered. Ye will say thē, who shall bee? What judges, what witnesses shal we call vpon? Your owne preface shall answere yee for me. For whē, ye pronūce that ye have foūd a place of rest by the mercy of God in these places (ye doe acknowledge I thinke your owne words) ye plainely sig∣nifie two things. One, that if ye have found a place of rest, ye shall doe wisely, if ye doe not stirre, where ye may be in quiet. The other that

where you haue a lodging, and a quiet seate that there in deed you must receiue the iudgement of your doctrine and faith, if ye will have the same lawfully knowne and approoued. Ye are in a Church furni∣shed with the servants of God, whose pietie, learning, and brotherly loue to the members of Christ good men doe know. It is an vnlawfull course verily, to omit those among whom yee are and to call upon an other Church, or the whole publik state, “ 1.9or this Vniversity, or me who am a weake member therein, either in part, or in common. This order is godly, iust, lawfull, and tendeth to peace, and edification, which you ought first, modestly to have regarded, and to which I being a weake brother, am bounden by brotherly duetie, to recall my brethren, that goe astray, and not to be caried headlong, and to rush vpon the know∣ledge of things by this meanes offred; besides all equitie and good or∣der. Till ye shall doe this, I admonish, exhort, pray, and beseech by the most sacred & holy name of Christ, that ye would not call vpon me, neither any other, neither the publick it self: for by this preposterous course (as we may so say) ye do not disburthen your selues, as ye thin∣ke, of enuy and blame (if there be any) but ye doe with suspition and praejudice burthen your owne cause, “ 1.10which I verily do not preiudice at all, I speak it religiously before the Lord. Let them speake first, with whom yee soiourne, whom yee deny not to be your brethren. But if peraduenture they shall not satisfie you, or yee shall not satisfie them, then let a new course be taken by lawfull order▪ This no good man will denie, but till this be attempted, it will be vnprofitable to you, and hurt full to the Church, to take another course. But neither I, nor my Col∣leagues, nor other wise men, will euer be so vnwise as to preuēt or take this thing out of the hands of them, to whom the knowledge thereof doth of right appertaine. And so much of the doctrine.

I come to the accusation which yee use against the Church of En∣gland, as ye write. In this accusation beloued brethren, I doe louingly entreat you, that yee would not take it in ill part, if I doe admonish yee of a few things which I thinke, I may of right doe. First, what need is there, that yee should accuse them? Yee haue giuen place, yee haue (as wee may so speake) passed ouer into another Court: Wherefore you haue giuen place, no body desireth to know, or doth trouble you. If wrong be done you in England (that I may grant there was done: it be∣longeth not to me,* 1.11 to affirme or deny who haue not knowne it) yet this iniury hath ceased to prosequute you being departed from them. What compelleth you to be mooued, and to take vpon you, the bur∣then

of accusation? Why are yee not quiet being without the daunger of any hurt? Why doe yee not rather passe ouer the iniury that is past? Why doe yee not beare it (if there be yet any) in silence and hope, ra∣ther then to mooue that which is in rest? It is plainely a Christian part, if thou beare it, and a prudent part, if thou abstaine from stirring the e∣vill that is well appeased, an impotent thing, if thou doe contrariwise.* 1.12

And to what end I pray you is it? To the end that you might purge your selues? But here is no man that doth repeate anew, or lay these accusations against you. Wherefore serueth this purgatiō? that yee may be euen with them against whom yee cōplaine? But this is not the part of a Christian. I doe not thinke that this is your meaning. Is it to refor∣me them? This indeed is an holy endeuour. But if yee could not doe this when yee were present, cōsider what yee can doe when yee are ab∣sent. But first of all consider with your selues, by what meanes yee take this way, namely to accuse to me, to others, to the publike, in the thea∣tre of the Church, in the circle of the world▪ Ah beloued brethren, was it euer heard of, that any priuate man (to say nothing of a great com∣munitie) was euer amended by this course Further consider I pray you before whom yee bring these things. I will speak of my selfe, to whom alone yee would commit this your little booke; I know not whether in this your little booke yee call upon me, as an intercessor, or examiner, or a Iudge. For if as an intercessor, were it not better that your cōplain••s were kept secret, then layed open (which tendeth to reproch) and the Church of Christ, innumerable soules, weake, strangers, to be beaten with the types of your impression. It is most manifest, that they against whom yee deale, wil be more prouoked “ 1.13by this grieuous sting If as an examiner, by what right can I doe it? who haue no lawful authority from God, from the Church, from the Magistrate, or frō both the par∣ties: neither if it should be committed, would I easily accept it; I am so privie to my selfe, of my owne insufficiencie; for who am I? or what am I? that I should be able, throughly to see euery particular thing, con∣cerning you, and them, which are required to a iust examination. And this the right course of examination doth require, otherwise (as Seneca wisely saith) he that judgeth one party being not heard, albeit he iud∣geth that which is right, yet he is vniust. Yee are not a little deceiued in this your iudgement beloued brethren: Yee almost do me an iniury, when ye call me to be a busie body, or think that I wil take upon me the part of an examiner, or (that which is more subject to envie and farre from duetie) of a Iudge. And brethrē, that which I say of my selfe,

thinke that is the answere of the other brethren“ 1.14 which are any where els in Churches and Vniversities. No wise man will rashly goe downe these steps, or clime vp to this seate of judgement. In deed concerning your faith and doctrine something may be said, if you expound it, and if the thing be done in order. But touching the accusatiō of your coū∣treymen and of mattets passed to and fro; no wise man by my consent, wil,* 1.15 on this condition take vpon him the burthen of iudging.

And for Gods sake, consider the event of this fact. For I pray you whom would it profit if that were done which yee desire? Certainly neither would it profit you nor thē, nor these with whom ye soiourne, nor the Church of God. Contrariwise whom would it not hurt? This thing would set you more on fire:“ 1.16 as contentions are woont the more to make hote, the more they are stirred. It would more alienate them whom yee pretend to be to injuriously enstranged from you: For this is not the way of teaching, nor of informing, nor of seeking reconcilia∣tion. It would rent asunder the good men whose hospitality yee doe now commodiously vse either frō you, or amongst themselues (which duetie they have not deserved of you by their hospitalitie,) It would set a more grievous fier on the whole Church, and spread through all her ioynts, which God turne away. And that“ 1.17 vnwise mā which should vsurpe this authority, it would make a scorne to ill tōgues, while good men would pittie his vaine labour and your expectation. Lastly (that I may also adde this, and marke brethren, how sincerely and brotherly I deale with you) albeit I might and would lawfully give sentence both of your faith which yee declare, and also of the fact of accusatiō which yee bend against your countreymen: Yet yee by this course and maner of dealing have taken from me the authority of doing that which yee require touching your fact; your selves by this maner of request do hinder your owne desier. Ye will marvalle perhaps at that which I say, and yet it is so. For you doe so require my iudgement as you doe also with all require the iudgement of all Vniversities and Students. If you request this in common; then you doe not desire that I should doe it alone: but if particularly, doe you thinke that any of vs will be so mad, that when the judgement of so many good men and diligence is desi∣red, some one Palamon should take vpon him the chiefest parts: and should by him selfe speake of that thing, which is required of so many as learned, yea better learned, and better furnished with pi••••ie, judge∣ment, and experience, which requireth a serious consultation, an holy communication, and a ripe inoffensive judgment.

But now of the third thing what shal I say?“ 1.18 your selves I think, beloved brethren, do mynd that if I cannot on this condition, neyther ought, to give answer concerning the two points a foresaid▪ it would be vtterly vn∣just if I should as yet determine any thing on eyther side towching the cōclusion which you draw frō thence, that is, from those premisses. But I verily suspēd my iudgemēt, brethrē I suspend my iudgemēt in this cau∣se, even as God & nature, & reason, and al lawes command me to do. Ye know I think the causes by these things which ye haue now read, & shal learne besides by other things which God shal minister vnto you (I hope) by the spirit of trueth and wisdome. I ought not to iudge with my selfe of matters vnknowne, at least not so evident, neither yet with such forward boldnesse to pronoūce among you or others, the matter being not suffi∣ciently manifest to my selfe. God knoweth and iudgeth,“ 1.19 to whom stand or fall as many as are his servants. Otherwise I trust yee are not ignorāt that there are three things which euē frō the verie infancie of the Church, the holy fathers would haue to be distinguished by the word of God, a∣mong the people of God, namely, faith or doctrine, conversation or man∣ners, and the order of discipline. And all wise men haue taught this with one consent, and delivered it to posteritie, that where the foundation of the truth of doctrine remaineth, which is the piller of saluation, although with most corrupt manners and discipline, there the Church remaineth, & that no man ought rashly to separate himselfe from that Church (whi∣les he may tarry in it without ship wracke of faith and conscience) or take from it the name of a Church, especially seeing euery Church consisteth of Pastors and flocke, which if some Pastors or Prelates trouble, yet it is vnmeete that this name either should be taken away from the other Pa∣stors, which Christ doth witnesse by the doctrine of truth, or from the flocke which Christ hath purchased with his owne bloode, and doth dai∣ly sanctifie with the washing of the newe birth by the worde. This ought to be sufficient for you if any thing have offended you at home,“ 1.20 that now the fatherly & mercifull providence of God hath provided for you elsewhere. Certainely whiles yee inueigh against those Churches, yee shal make that your cause neuer the better, neither more probable with good men: which thing if yee have not yet considered and conceived by my aduise and counsell, and by the admonition of those which wish you wel, experience it selfe at last (God grant it be not to late, and he infor∣me you in good) will prooue all th••se things vnto you. For by the trueth of doctrine, holinesse of life, by the worke of faith and patience, and by the dueties of charitie euen towards them of whome yee professe that ye are wronged, yee shal rather approove your selves and your cause, thē by outcryes and publishing of writings, euen as our Sauiour is saide to bring iudgement to victorie not by filling the streetes with shouting and cla∣mours, but by blowing gently into the smoking flax and tender handling the bruised reede.

Which thinges seeing they be so, I beseech you most louing brethrē in Christ by that most holi name of Christ which ye profese, by those bowels

mercie, wherewith Christ hath embraced vs frō on high, that yee would thinke of another course, that yee would take another way to salvation, to edificatiō, to peace.“ 1.21 If there be consent, shake not your faith, which is not to be winnowed againe by new reasons. This course is suspitious. But if it must needs be sifted, let it suffice you that it be first approved by tho∣se servants of God among whome yee dwell: this is certainnly a lawfull course: Forgiue the former iniuries if any have beene, by Christian chari∣tie to them from whom yee have received the same, & hide them frō o∣thers by Christiā wisdome. There is no feare, that by so doing yee should “ 1.22 be burst: God will enlarge your harts by the spirite of charitie most cō∣modiously. Looke to your selues that overcomming al sharpnesse and al bitternesse of minde yee may be acceptable to Christ and profitable to the Church, and that “ 1.23 the sweet odour of your pietie may be spread in speach, in life, in order to all the godly without the stench of enmitie and schisme. Iudge not that yee be not iudged: But abstaine from those hea∣vie determinations and conclusions (as they call them) against othermen, neither labour either to get Abetters or partakers in that your former iud¦gement (which would be saide in you to be a spice of faction in them of imprudencie, or else to drawe them to an vnseasonable, vncivill, inconve∣nient and dangerous deliuerie of opinions. Pitie your selues I beseech you (most louing brethren) and the whole flocke which is gathered a∣mong you. Haue pittie of them whome thorough error & infirmitie yee cry out be hurt. Pitie your entertainers among whome it were a most i••∣iurious thing that ye should sowe these tates, especially being admonish∣ed. And it would be a greate indignitie by clamours and writings to brede in them suspicions and sinister opinions, eyther of your selves or of those your adversaries (as you count them) or els of both. Finally pitie the Church of Christ, which verily it is not comely, nor expedient neither in any case tolerable amōg so many and greeuous wounds which are“ 1.24 u∣niversally given vnto it, to be further galled with this particular wound. So let God almightie loue you and Iesus Christ that most mercifull Lord, and our Sauiour be mercifull vnto you. And if I shall be able to doe any good in the publicke cause and yours, assure your selves that I will spare no diligence, no labour, no paines, that you with vs and all togither may be filled with sāctimony (without which none shal se God) with the good things of the Lord in his house, and before his face. And the God of pea∣ce which hath raised from the dead our Lord Iesus that great sheepe∣heard of the sheepe, by the blood of the eternall couenant, make you perfect in euery good worke to doe his will, working in you, that which is acceptable in his sight by Iesus Christ, to whom be glorie for ever and ever, Amen. And I pray you brethren suffer this word of exhortation, which I have briefely writtē vnto you. The grace of God be with you all, Amen. From Leyden this Saturday the 9. of Ianuary. 1599.

Yours in the Lord Francis Iunius.

Notes

• “ 1.1

  M. Iunius his words are, propter vicinitatem which R.G. in his trans∣lation hath omitted.
• “ 1.2

  Fraterno a∣nimo.
• “ 1.3

  Caus•••• hau••.
• “ 1.4

  Vt sentio.
• “ 1.5

  Confessio∣nem.
• “ 1.6

  Infestis.
• “ 1.7

  Atque hoc quidē fra∣tres vobis esse consti∣tutum de∣liberatūq. huc adlabo∣rare consi∣lia vestra, tā sum persua∣sus, &c.

  Sed quem fin••m in communi habetis, ab eo &c. vi∣demini a∣berrasse.
• “ 1.8

  A causa vestra.
• “ 1.9

  Aut Aca∣demiam hanc.
• “ 1.10

  Cui ego quidē nullū praejudiciū facio, reli∣giose dico coram Do∣mino.
• * 1.11

  Vt dem ••irisse factā.
• * 1.12

  Impotens.
• “ 1.13

  Hoc gravi aculeo.
• “ 1.14

  Qui vbiuis locorum sunt.
• * 1.15

  Hac lege.
• “ 1.16

  Res ista vos magis inflamma∣••••t, prout contentio∣nes magis f••rv•• facere solent quò moventur magis. Illos magis aba∣liena••et, quos ini∣quius aba∣lienatos à vobis esse ob••enditis, &c.
• “ 1.17

  Impru∣de••••m.
• “ 1.18

  Ipsi opi∣nor, fratres charissimi, animadver∣titis, si de anteceden∣tibus illis duobus ca∣pitibus nec possum ea lege, nec debeo res∣pōsum da∣re, id planè iniquū fore si de ea con∣clusione, &c.
• “ 1.19

  Cui stant.
• “ 1.20

  quòd jam. &c.
• “ 1.21

  Si consen∣sio est.
• “ 1.22

  Rumpami∣ni.
• “ 1.23

  Odor sua∣vissimus.
• “ 1.24

  Vniversè, vniversally, or, every where