The Online Library of Liberty

A project of Liberty Fund, Inc.

• Preface.
• To the Christian Reader .
• Introduction. Certain Observations Upon the Epistle Dedicatory: and Preface to the Reader .
• Chapter I.: Mr. Bernard's Counsels Debated . of the Author's Advertisements, Called By Him Christian, and Counsels of Peace.
• Chapter II.: Mr. Bernard's Dissuasion's Against Separation Considered .
• Chapter III.: Mr. Bernard's Reasons Against Separation Discussed .
• Chapter IV.: The Ministers' Positions Examined.

to the christian reader.

Two several treatises,* good reader, have been formerly published by several men in answer to Mr. Bernard's book, yet have I thought it meet to add a third, not as able to speak more than they, but intending something further: namely, an examination of the particulars, one by one, that so in all points the salve might be answerable unto the sore; applying myself, therein, to such a familiar and popular kind of defence, as Mr. B. hath chosen for his accusations, where the former answers only intended a summary discovery of the insufficiency of his probabilities to dissuade from, and reasons to disprove the things he opposeth.

The zeal Mr. B. manifesteth, here and everywhere, both in word and writing is exceeding great, as all men know. And surely fervent zeal in God's cause is a temper well-befitting God's servants: neither is there any more bastardly disposition to be found in a Christian, than indifferency in religion. It makes no matter of what religion the man is that is indifferent in it: for Christ will spue out of his mouth, as loathsome, the lukewarm, whether wine, or water. Rev. iii. 16.

Yet as the case of religion is most weighty, so is the affection of zeal in it most dangerous, if it be either pretended only, and not in truth; or preposterous and not according to knowledge.

And, therefore, as there is singular use of this fiery zeal for these frozen times of ours, so are we to take great heed that our fire be kindled at the “fire of the altar which came from heaven.” Levit. ix. 24; 1 Kings xviii. 38. For as Luke, Acts ii. 3, speaks of “fiery tongues which came from heaven,” so doth James, iii. 6, speak of “a tongue which is set on fire of hell.”

And this we are the more carefully to mind, not only because almost all men have taught their tongues, in the general, to speak goodly words, and that zealously also for advantage; but more specially and with respect to the business in hand, for that many of the weaker sort have their tender hearts rather affrighted from the truth of the Lord by the deep protestations and obtestations of their guides, than any way established in those perplexed paths, wherein they walk with them, by sound reasons.

Now as the Lord is to be entreated for those people, that he would vouchsafe them wise and stable hearts, that they may “try all things and hold that which is good,” I Thess. v. 21, and neither suffer themselves to be withheld nor withdrawn from the truth by any such semblances of zeal, or other passion, though never so solemn and seeming never so sincere, so for their better direction herein, I have thought it not amiss to commend unto their godly hearts two or three considerations, by way of caution, in this case.

First, therefore, it must be considered that there are some of that boisterous and tempestuous disposition that they can do nothing calmly or a little; their unruly affections which should follow after, leisurely, do force on so violently their understanding, will, and whole man, as there is no stay with them; but in all their motions they are like unto those beasts, which for the unequal length of their hinder legs cannot possibly go but by leaps. Such a stormy nature, with a very little zeal amongst, may make a great stir in the world, but is justly to be suspected. And that especially (which is the second caution) in such men, as are suddenly carried, and as it were transformed from one contrary to another, without either competent time or means. A suspicious course; for all things ordinarily whether in grace, or nature, are wrought by degrees, and the passage from one extreme to another without due means, as it can hardly be sound, so can it not possibly be unsuspected. Now there are many men to be found which are violent in all things, but constant in none. And though all things be with them as the figs in Jeremiah's two baskets, Jer. xxiv. 1—3, the good, very good, and the evil, very evil, yet are they ever shifting hands out of the one basket into the other. To-day they will lift up and advance a cause and person to heaven, and to-morrow they will throw down both it and him to the lowest hell. It is good to have such men in a godly jealousy, and their zeal with them: and that chiefly (which I desire may be observed in the third place) when this their zeal rises and falls as the times serve. Almost all men will, at times, manifest zeal, but the most have this gift withal, that they will be sure to take the strongest side, or that part, at least, which hath some hope of prevailing. And so whilst there remains hopes of bearing things over at the breast, they are very forward and fervent in their courses; but when that hope shaketh, their edge is off, and they turn their backs shamefully upon the truth, yea and ofttimes, their faces against it.

And hereupon it comes to pass that many, formerly great advancers of the cause of reformation, have of late times not only foully forsaken, but violently opposed the same both in us, and them also amongst themselves, which do in any measure desire it, publishing their books unto the world so filled with empty words and swelling vanities, as they not only betray the weakness of their cause, but the evil and corrupt disposition of their hearts; as rather striving to manifest their servile affections for insinuations into the favours of the mighty, than to bring anything of weight for the conviction of the adversary. The application of this I leave to the godly and wise reader, as he shall see just cause.

And so leaving those things which are more general, I desire, in particular, and for the present purpose, that the Christian reader take knowledge of this one thing, that as the pretence of zeal in the forward ministers against all corruptions is as a thick mist, holding the eyes of many well-minded from seeing the truth; so the person with whom I now particularly deal, trusts to this insinuation above all others, conveying himself under this colour into the hearts of the simple, and hereby making way most effectually, not only for his sage-seeming counsels and advertisements, for the quenching of their affections towards the truth: but also for his idle guesses and likelihoods, with such personal comparisons, and imputations, as wherewith his book is stored, to alienate men's hearts from it.

But the godly reader is to consider that “to accept the person in judgment is not good,” Prov. xxiv. 23, especially in the cause of the Lord, and that “the faith of our glorious Lord Jesus is not to be held in respect of persons,” James ii. 1: but that the naked and simple truth is to be inquired after, with an impartial affection. And then the Lord which gives a single heart to seek after it, will give a wise heart to find it out. Matt. vii. 7. Only let men take heed they be not as Pilate, asking “What is truth?” John xviii. 38, and turning their backs upon it when they have done: nor having found it, as Orpah did to Naomi, forsaking her, weeping. Ruth i. 14.

And for myself, as I could much rather have desired to have built up myself and that poor flock over which the Holy Ghost hath set me in holy peace, as becometh the house of God, “wherein no sound of axe or hammer or other tool of iron is to be heard,” 1 Kings vi. 7, than thus to enter the lists of contention, so being justly called to contend for the defence of that truth upon which this man, amongst others, lays violent hands, I will endeavour in all good conscience, as before God, so to free the same, as I will be nothing less than contentious in contention, but will count it a victory to be overcome in odious provocations and reproaches, both by him and others.

And so desiring as earnestly the Christian reader, into whose hands this my defence shall come, to manifest unto me such errors in the same, if by the Word of God they may so be found, as to receive from me such truths, as are therein contained, I leave the due trial to that alone touchstone, and commit the blessing to the Lord who alone giveth wisdom, and is able to make wise to salvation.

[*]“Counterpoyson,” by Henry Ainsworth, 4to. 1608. “Parallels, Censures, and Observations,” by John Smyth, 4to. 1609.