A CHRISTIAN Letter, containing a grave and godly admonition to such as make separation from the Church assemblies in England and elsewhere.  
Written in Latin, by that most Reverend and learned man, Master Francis junius, Divinity Reader at Leyden in Holland, and translated into English, By R G.  
AT LONDON, Printed for Robert Dexter, and are to be sold at his shop in Paul's Churchyard, at the Sign of the Brazen Serpent. 1602.   

❧ To the Christian Reader.  
SUCH as of late years have rend themselves from the holy service of God, used in the public congregations and Churches of England, being destitute of any sound warrant from the word of God, have sought from time to time so much the more earnestly (as the manner of such is) to shroud themselves under the shadow of human authority. Hence it came to pass that master Francis junius, a man of great learning and godliness, was solicited by some of them (as may appear by these letters ensuing) in the year 99 to be a favourer of their erroneous opinions and of their unchristian disordered and undutiful proceed: whose answer, being delivered by himself to a religious and worshipful knight, and so coming to my hands, I have presumed to communicate with thee, by the motion of some godly and well disposed, hoping that through the blessing of God, and thy prayers it may prove a good means to stay such as are wavering, to confirm such as do stand, and to recover such as are fallen. For although he do not enter into an exact discussing of the question with arguments, objections, and answers: yet he useth a very grave and godly admonition, which is oftentimes of greater fruit, than a long and learned disputation. And whosoever doth diligently study the book of God, shall find, that the holy Prophets & Apostles do in many places insist upon a plain & simple asseveration of the truth rather the upon multitude of proofs & arguments. Besides, if we observe the story of the holy Martyrs of our own Church & others, we may perceive that by the sound profession of their faith, and suffering for the same, they have glorified God and advanced the kingdom of jesus Christ aswell as others have done by arguments and reasons. And yet notwithstanding if thou do well observe these letters of master junius, thou shalt find in them not vain and empty words: but weighty and sound reasons grounded upon the holy Scriptures of god. Thus praying thee to take these first fruits of my poor labours in this kind in good part, and beseeching god to give a blessing hereunto; I bid thee hearty farewell in the Lord.  
Thine in the Lord, R G.   

❧ Grace mercy and peace from God the father and our Saviour jesus Christ.  
I HAVE received of late (beloved brethren in Christ) a little book by one of your company; which is entitled, A confession of faith of some English men banished in Belgia, and have known your desire partly by the speech of the same messenger, partly by the preface of the writing. But as concerning myself, beloved brethren, whom peradventure ye have thought meet to be appealed unto a part, I verily see not how much I can do in this cause, or how I can fit your purpose. For I know that now long since every man doth abound in his own sense; and that those that are otherwise minded are so far to be borne with, holding the head and foundation, till the Lord reveal things further unto them. I know it is my part not to play the busy body; but that I should serve the truth and charity in my standing and measure which the Lord hath bestowed upon me, in Christian modesty and simplicity, as far as my skill and ability will stretch unto. Certainly when I considered more diligently, I thought nothing more commodious or more safe both for you and for myself, publicly in all this matter; then that we should embrace a holy silence. If there be any thing wherein we be offended, let us 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 me to be silent, and to condole in secret for the wounds of the Church, which is rend more then enough, by actions thrust forth in public in this our age; I will declare faithfully, and with a good conscience before God what I think: beseeching him who is author of peace and truth that he would lead both you and me alike into all truth according to his promise, & also dispose each of our minds and affections to interpret brotherly one another's requests, answers, admonitions, and finally all our duties, although (as it cometh to pass, and is incident to man) disagreeing from our sense and taste. I observe therefore that there are three chapters in your little book, wherein you desire our counsel and judgement. The first is that head of doctrine which you profess in your little book. The second is the fact whereof ye have accused the English Churches. Lastly the third is, the conclusion which you infer by comparing that your doctrine with that practice of England; namely that ye cannot with good conscience entertain a communion with those Churches, but that ye do abhor them with all your hearts. Therefore I will speak briefly of these 3. things, entreating you brotherly to take my answer in good part. I marvel that the point of doctrine, or little book of your confession, beloved brethren, is sent over to me: I marvel that it was sent over to all the students of holy Scriptures in all Christian Universities; for if there be a certain consent of doctrine as you pretend it, truly I do not see what need there was, that you should set forth a new confession in this present of holy and ancient doctrine. But if there be a dissension peradventure in the doctrine, or rather a difference, the same ought not to be dissembled, if so be that ye thought it necessary, that your doctrine should be declared. Besides, in that you send to me; yea that you send to the public view of the whole Church. I marvel, brethren, yea I greatly marvel, what your meaning should be, both in respect of the end and the fact. For if ye have set it forth to that end, that ye might purge yourselves, I pray you brethren, wherefore do ye desire, to purge yourselves with so many souls; who never could know you as yet to be accused; which can never take knowledge of the right or wrong of your accusation; and who are not called unto it by any lawful means; and (that which is worse) wherefore would ye have that done before so many enemies to God and the Church, who thirst after nothing so much as the blood of the Church of God, and do rejoice that we undiscreetly do cause a publishing of these wounds that by these wounds they might spoil the Church, that precious body of Christ, of the blood of verity, and juice of charity. Finally, why do ye this before so many weak ones, who not yet knowing, that ye are borne (as I may so say) are offended, rather with a carcasselike stink of schisms in the Church, before they know certainly the body whereunto they may cleave? Alas brethren, is your purgation so much worth unto you that therefore the public good of the Church should be brought into so great danger. A Christian an humble, and godly mind ought to be otherwise affected, and setting aside the respect of their own private good, instantly so to determine, that the earth should rather swallow them up (as the Poet saith) and let me rather be accursed for my brethren, then that by me, and for my credit sake one of these little ones should be offended and kept from coming to Christ, and abiding in Christ my Saviour. Verily let what will of my estimation go to wrack, who am a Christian, let me be trampled under all men's feet, so that by my fact, I take nothing from Christ, no not the least thing from his body. And that you my brethren, should determine and resolve, to bend all your counsels to this end; I am as strongly persuaded, as he that is most. But what end have ye in common? alas for grief in this particular case (pardon if I speak more freely, for ye would have me to speak) ye seem to have erred: for herein, if I see any thing, the contemplation of your particular cause hath deceived you, which thing ye yourselves without doubt will mark if ye would go a little from that your particular sense.  
I have showed that there is some error in that end. Let us come to the fact. In the fact ye have framed a purgation of yourselves. That thing is denied to none, if there shall be a cause, if a measure, if a place, if a time. But wherefore with me brethren, who do neither hear these accusations of yours; neither if I should hear them would I receive them rashly? Wherefore in public? where ye know that it falleth out for the most part, that they who purge themselves, before they be accused, either betray themselves, either raise such suspicions against themselves as they can not afterward easily wash away. Ye know that the public voice is neither a just judge oftentimes, nor at any time almost a lawful judge; so greatly doth malice prevail and bear sway in the public. Therefore ye appeal to these judges, who can neither judge, nor take knowledge: finally, they are not only no judges, but not so much as witnesses: so the private cause is not furthered, and the public is many ways hindered. Ye will say then, who shall be? What judges, what witnesses shall we appeal unto? Your own preface shall answer ye for me. For when ye pronounce that ye have found a place of rest by the mercy of God in these places (ye do acknowledge I think your own words) ye plainly signify two things. One, that if ye have found a place of rest, ye shall do wisely, if ye do not stir, where ye may be in quiet. The other that where you have a lodging, and a quiet seat that there ye must also be judged, there you must receive the judgement of your doctrine and faith, if ye will have the same lawfully known and approved. Ye are in a Church furnished with the servants of God, whose piety, learning, and brotherly love to the members of Christ good men do know. It is an unlawful course verily, to omit those among whom ye are and to appeal to another Church, or to the whole public state, or to me who am a weak member therein, either in part, or in common. This order is godly, just, lawful, and tendeth to the peace, and edification, which you ought first, modestly to regard, and to which I being a weak brother, am bounden by brotherly duty, to all my brethren, that go astray, and not to be carried headlong, and to rush upon the knowledge of these things by this means offered; besides all equity and good order. Till ye shall do that, I admonish, exhort, pray, and beseech by the most sacred & holy name of Christ, that ye would not appeal to me, neither to any other, neither to the whole Church: for by this preposterous course (as we may so say) ye do not disburden yourselves, as ye think, of envy and blame (if there be any) but ye do burden your own cause, to which I will bring no prejudice. Let them speak first, with whom ye sojourn, whom ye deny not to be your brethren. But if peradventure they shall not satisfy you, or ye shall not satisfy them, then let a new course be taken by lawful order. This no good man will deny, but till this be attempted, it will be unprofitable to you, and hurtful to the Church, to take another course. But neither I, nor my Colleagues, nor other wise men, will ever be so impudent as to prevent or take this thing out of the hands of them, to whom the knowledge thereof doth of right appertain. And so much of the doctrine. I come to the accusation which ye use, against the Church of England, as ye writ in this accusation beloved brethren, I do lovingly entreat you, that ye would not take it in ill part, if I do admonish ye, of a few things which I think, I may of right do, first, what need is there, that ye should accuse them? Ye have given place, ye have (as we may so speak) passed over into another Court, wherefore have ye given place? No body desireth to know, or doth trouble ye. If wrong be done you, in England (that I may grant it that is done, for it belongeth not to me, to affirm or deny who have not known it) yet they do not prosecute this injury ye being departed from them. What compelleth you to be moved, and to take upon you, the burden of accusation? Why are ye not quiet being without the danger of any hurt? Why do ye not rather pass over the injury that is past? Why do ye not rather bear it (if there be yet any hope in silence) then to move, that which is in rest? It is plainly a Christian part, if ye bear it, and a prudent part, if you abstain from stirring the evil that is well appeased, an impudent thing, if ye do contrariwise. And to what end I pray you is it? To the end that you might purge yourselves. But here is no man that doth repeat anew, or lay these accusations against you. Wherefore serveth this purgation? that ye may be even with them against whom ye complain. But this is not the part of a Christian. I do not think that this is your meaning. Is it to reform them? This indeed is an holy endeavour. But if ye could not do this, when ye were present, consider what ye may do when ye are absent. But first of all consider with yourselves, by what means ye take this way, namely to accuse to me, to other to a public place in the theatre of the Church, in the circle of the world. Ah beloved brethren, was it ever heard of, that any private man (to say nothing of a great community) was ever amended by this course. Further consider I pray you before whom ye bring these things, I will say of myself, to whom alone ye will commit this your little book; I know not whether in this your little book ye appeal to me, as to an intercessor, or examiner, or a judge. For if as an intercessor, were it not better that your complaints were kept secret, then laid open (which tendeth to reproach) and the Church of Christ, innumerable souls, weak, strangers, to be beaten with the types of your impression. It is most manifest, that they against whom ye deal, will be more provoked by these grievous things. If as an examiner, by what right can I do it? who have no lawful authority from God, from the Church, from the Magistrate, or from both the parties: neither if it should be committed, would I easily accept it; I am so privy to myself, of my own insufficiency: for who am I? or what am I? that I should be able, thoroughly to see every particular thing, concerning you, and them, which are required to a just examination. And this the right course of examination doth require, otherwise (as Seneca wisely faith) he that judgeth one party being not heard, albeit he judgeth that which is right, yet he is unjust. Ye are not a little deceived in this your judgement beloved brethren: Ye almost do me an injury, when ye call me to be a busy body, or think that I will take upon me the part of an examiner, or (that which is more subject to envy and far from duty) of a judge. And brethren, that which I say of myself, think that is the answer of other brethren in Churches and Universities. No wise man will easily go down the steps, or climb up to the seat of judgement. Concerning your faith and doctrine something may be said, if you expound it, and if the thing be done in order. For touching the accusation of your countrymen, and of matters passed to and fro; no wise man by my consent, will take upon him the burden of judging. And for God's sake, consider the event of this fact. For I pray you whom would it profit if that were done which ye desire? Certainly neither would it profit you nor them, nor these with whom ye sojourn, nor the Church of God. Contrariwise whom would it not hurt? This thing would set you more on fire: it would more alienate them whom ye injuriously traduce to be enstranged from you. For this is not the way of teaching, nor of informing, nor of seeking reconciliation. To rend the good men whose hospitality ye do commodiously use, or to divide them from you, or amongst themselves (which duty they have not deserved of you by their hospitality) will make that impudent man which should usurp this authority a scorn to ill tongues, while good men would pity his vain labour, and your vain expectation. Lastly (that I may also add this, mark brethren, how sincerely and brotherly I deal with you) albeit you might and would lawfully both of your faith which ye declare and also to give sentence of the fact of the accusation which ye bend against your Countrymen: Yet ye by this course and manner of dealing have taken from me that which ye require touching your fact. Ye will marvel perhaps at that which I say, and yet it is so. For you do so require my judgement as you do also require the judgement of all Students and Universities in common; than you do not desire that I should do it alone: but if particularly, do you think that any of us will be so mad, that when the judgement of so many good men and diligence is desired, some one Palaemon should take upon him the chiefest parts: and should by himself speak of that thing, which is required of so many as learned, yea better learned, and better furnished with piety, judgement, and experience, which requireth a serious consultation, an holy communication, and a ripe in offensive judgement. But of the third thing what shall I say? touching the conclusion which you draw from thence, that is, from those premises, if I shall yet determine any thing on either side, it were utterly unjust. Wherefore? I verily brethren suspend my judgement in this cause even as God & nature, & reason, and all laws command me to do. Ye know the causes by these things which ye have now read, & shall learn beside by other things which God shall minister unto you (I hope) by the spirit of truth and wisdom. I ought not to judge with myself of matters unknown, at least not so evident, neither yet with such forward boldness to pronounce among you or others, the matter being not sufficiently manifest to myself. God knoweth and judgeth them which stand or fall, as many as are his servants. Otherwise I trust ye are not ignorant that there are three things which even from the very infancy of the Church, the holy fathers would have to be distinguished by the word of God, among the people of God; namely, faith or doctrine, conversation or manners, and the order of discipline. And all wise men have taught that with one consent, and delivered it to posterity, that where the foundation of the truth of doctrine remaineth, which is the pillar of salvation although with most corrupt manners and discipline, there the Church remaineth, & that no man ought rashly to separate himself from that Church (whiles he may tarry in it without shipwreck of faith and conscience) or take from it the name of a Church, especially seeing every Church consisteth of Pastors and flocks, which if some Pastors or Prelates trouble, yet it is unmeet that this name either should be taken away from the other Pastors, which Christ doth witness by the doctrine of truth, or from the flock which Christ hath purchased with his own blood, and doth daily sanctify with the washing of the new birth by the word. This aught to be sufficient for you if any thing offend you at home. Now the fatherly & merciful providence of God hath provided for you elsewhere. Certainly whiles ye inveigh against those Churches, ye shall make that your cause never the better, neither more probable with good men: which thing if ye have not yet considered and conceived by my advise and counsel, and by the admonition of those which wish you well; experience itself at last (God grant it be not to late, and inform you in good) will prove all these things unto you. For by the truth of doctrine, holiness of life, by the work of faith and patience, and by the duties of charity even towards them of whom ye profess that ye are wronged, ye shall rather approve yourselves and your cause, then by outcries and publishing of writings, even as our Saviour is said to bring judgement to victory not by filling the streets with shouting and clamours, but by blowing gently into the smoking flax and tender handling the bruised reed: which things seeing they be so, I beseech you most loving brethren in Christ by that most holy name of Christ which ye profess, by those bowels of mercy, wherewith Christ hath embraced us from on high, that ye would think of another course, that ye would take another way to edification to salvation to peace. If there be any consent shake not your faith, which is not to be winnowed again by new reasons. This course is suspicious, but if it must need be sifted let it suffice you that it be first approved by those servants of God among whom ye dwell: this is certainly a lawful course: Forgive the former injuries if any have been by Christian charity to them from whom ye have received the same, & hide them from others by Christian wisdom. There is no fear, that by so doing ye shall suffer violence: God will enlarge your hearts by the spirit of charity most commodiously. Look to yourselves that overcoming all sharpness and all bitterness of mind ye may be acceptable to Christ and profitable to the Church; and that the odour of your piety may be spread in speech, in life, in order to all the godly most sweetly without the stench of enmity and schism. judge not that ye be not judged: But abstain from those heavy conclusions and determinations (as they call them) against other men, neither labour either to get Abetters or partakers in that your former judgement (which would be said in you to be a spice of faction in them of impudency, or else to draw them to an unseasonable, uncivil, inconvenient or dangerous delivery of opinions. Pity yourselves I beseech you (most loving brethren) and the whole flock which is gathered among you; have pity of them whom through error & infirmity ye cry out be hurt. Pity your entertainers among whom it were a most injurious thing that ye should sow these tars; especially being admonished. And it would be a great indignity by clamours and writings to breed in them suspicions and sinister opinions, either of yourselves or of those your adversaries (as you count them) or else of both. Finally pity the Church of Christ, which verily it is not comely, nor expedient neither in any case tolerable among so many and grievous wounds which are given unto it to be further galled with this particular wound. So let God almighty love you and jesus Christ that most merciful Lord, and our Saviour be merciful unto you. And if I shall be able to do any good in the public cause and in your cause: assure yourselves that I will spare no diligence, no labour, no pains; that you with us and all together may be filled with sanctimony (without which none shall see God) with the good things of the Lord in his house, and before his face. And the God of peace which hath raised from the dead our Lord jesus that great shepherd of the sheep, by the blood of the eternal covenant, make you perfect in every good work to do his will, working in you, that which is acceptable in his sight by jesus Christ, to whom be glory for ever and ever, Amen. And I pray you brethren suffer this word of exhortation, which I have briefly written unto you. The grace of God be with you all, Amen. From Leyden this Saturday the 9 of january. 1599  
Yours in the Lord Francis junius.  
FINIS.