Richard Bernard Puritan

Quotations

2009-12-21T11:28:00.000-08:00

Quotations from Leland Ryken's "Worldly Saints"

Page 2

Christians "may be merry at their work, and merry at their meat" (From the Isle of Man)

Page 93

"common people respect more a preacher's life than his learning"

Page 249

He opposed any interpretation that did not with fundamental certainties. No exposition of any text, therefore, is right which does not "agree with the principles of Religion, the points of Catechism set down in the Creed, the Lord's Prayer, the Ten Commandments and the doctrine of Sacraments." (From Faithful Shepherd)

Page 251

To refuse to work is "contrary to God's injunction that men should labour, contrary to the practice of all the godly ... Let him or they whosoever, which think themselves religious indeed, make conscience to take pains in some calling and beware of living idly." (From Ruth's Recompense)

Quotation Psalms

2009-05-05T02:48:00.000-07:00

"there is no condition of any in prosperity or adversity, peace or wars, health or sickness, inward or outward distress, with many particular causes in all these kinds, but he shall find some Psalms, which he may think almost to have been composed upon his own occasion"

From Preface to the Reader, David[']s Music[k]

Publications 30

2009-01-12T13:17:00.000-08:00

Title: Thesaurus Biblicus seu Promptuarium sacrum Whereunto are added all the marginall readings, with the words of the text, and many words in the text expounded by the text, all alphabetically set downe throughout the Bible. In the end is annexed an abstract of the principal matters in the Holy Scripture. By Richard Bernard, late rector of Batcombe. See the contents and use of all, in the Epistle to the reader.
Imprint: Imprinted at London: by Felix Kingston, for Andrew Crooke at the Signe of the Greene-Dragon in Paules Church-Yard, 1644.
Date: 1644
Pages: [492] p

Copy from: Newberry Library

Notes: Frontis. portrait (A1v) of the author signed: W: Hollar Bohem, ad viuum del: Londini. Ie Wenceslaus Hollar (1607-1677). Signatures: A-2S6. Leaf 2S6 is blank. Another edition appeared the same year and also in 1661. The wiork contains a five page introduction by Bernard himself which is preceded by a three page one by John Conant (1586-1653). He was (from 1619) the rector of Lymington in Somerset.

Publications 29

2009-01-12T13:13:00.000-08:00

Title: Certaine positions seriously to bee considered of shewing the danger of doing any thing in and about the worship of God that hath not warrant from his written word ... / written by Mr. Richard Barnard.
Imprint: [London]: Printed for Giles Calvert, 1644.
Date: 1644
Pages: 38 p
Copy from: National Library of Scotland
Notes: Imperfect: Text begins with p 17

Publications 28

2009-01-12T11:55:00.000-08:00

Title: The Bibles abstract and epitome the capitall heads, examples, sentences, and precepts of all the principall matters in theologie: collected together for the most part alphabetically, with the doctrine and uses compendiously explained of all the chiefe points therein contayned: taken out of the best moderne divines, both reverend and learned/pro Richardo Barnardo.
Imprint: London: by G. M. for Andrew Crooke, 1642.
Date: 1642
Pages: 176, [2] p
Copy from: Henry E Huntington Library and Art Gallery

Notes: Includes index

Publications 27

2008-09-22T02:25:00.000-07:00

Title: An epistle directed to all iustices of peace in England and Wales
Imprint: London: Printed for M. S., 1642.
Date: 1642
Pages: 16 p
Copy from: Thomason Collection, British Library and Henry E. Huntington Library and Art Gallery

Notes: Warning the justices of the dangers of Catholics in England.

Publications 26

2008-09-22T01:53:00.000-07:00

Title: A short vievv of the praelaticall Church of England vvherein is set forth the horrible abuses in discipline and government: layd open in ten sections by way of quaere and petition to the high and honourable court of Parliament: the severall heads whereof are set downe in the next two pages: newly corrected with additions: together with a short draught of church-government. 1641.

Date: 1641

Imprint: London : Printed by Jo. Beale for Thomas Underhill, and are to be sold at his shop

Pages: 4, 43 p

Copy from: Thomason Collection, British library

Notes: A short preface is addressed to parliament. Further editions of what already appears to be a further edition already appeared in 1641 and then later again in 1661 (where he is called John Barnard) with an anatomy of the common prayer added. It is not clear whether Richard Bernard held such views upon episcopacy in 1641. This work may have been by John Bernard, a Presbyterian, author of The Independents catechisme. 1645. Cf. Emanuel Green, Bibliotheca Somersetensis. 1902. v. 2, p. 165.

Publications 25

2008-09-22T01:18:00.000-07:00

Title: The article of Christs descension into hell fully in the true sense thereof layd open by Richard Bernard, pastor of the church at Batcombe

Date: 1641
Imprint: London: Printed by Jo. Beale for Thomas Underhill, and are to be sold at his shop in woode street at the sign of the Bible near the Counter, 1641.

Pages: [6], 39 p

Copy from: British Library
Notes: There is a brief dedication to "The right worshipful and worthily honoured Sir Charles Barkeley Knight" and heartily wishing him all true happiness. This is the Somerset based royalist Sir Charles Berkeley, later 2nd Viscount Fitzhardinge of Berehaven, who died in 1668. He was the husband of Penelope Godolphin.

Publications 24

2008-06-30T11:57:00.000-07:00

Title: The ready way to good works, or, A treatise of charitie wherein, besides many other things, is shewed how wee may bee alwayes readie, and prepared both in affection and action to give cheerefully to the poor and to pious uses never heretofore published. By Richard Bernard, rector of the Parish of Batcombe in Sommersetshire.

Date: 1635

Imprint: London: Printed by Felyx Kyngston, and are to be sold by Edward Blackmore, at the signe of the Angell in Pauls Church-yard, 1635.
Pages: [22], 486, [6] p
Copy from: Emmanuel College Library (University of Cambridge)

Notes: There is a 4 page dedicatory epistle beginning "to the worthily honoured Sir John Wray and to his vertuous lady, all true happiness here and in heaven". Another seven page one is "To the right worshipful George Stroud, Esquire, and William his brother". This is George Strode (1583-1663) who later came to prominence a a royalist in the civil wars. There were several William Strodes. This William Strode (1562-1637) was an MP, one of the five members impeached by Charles I and quite different to his younger brother in his views. ODNB calls him "‘godly’ and anti-episcopal" in his "religious views" and notes "his assertion of parliamentary authority over prerogative and his political friendship for the Scots".

A further six pages describe the book's contents, which are in 24 short chapters.

Shorter Catechism - Sanctification

2008-04-28T05:38:00.000-07:00

Of Sanctification

Q. How may it appear,that you have this faith and also these benefits?
A. By my sanctification
Q. Who doth sanctify you?
A. The Holy Ghost Rom 15:16
Q. What is sanctification?
A. It is a making new of the whole man whereby he daily dieth to sin and increaseth in holiness and righteousness Eph 4.23, 24 Gal 5:24 1 Thess 4:1
Q. What grace proceeds from this sanctification?
A. True repentance leaving that which is ill with hatred and performing new obedience with gladness of heart continually Jer 31:19, Acts 26:20, Pss 119:10, 115, 136, etc
Q. What estate now stand you in being sanctified and penitent?
A. I am in the blessed estate of grace wherein if I continue I shall inherit eternal life Tit 3:4, 5:6, 7, Rom 11:22, Matt 10:22, 2 Tim 4:8
Q. Why hath God made, redeemed, sanctified and hitherto preserved you?
A. To serve him truly all the days of my life Eph 2:10, Tit 2:11, 12, Lk 1:74, 75
Q. How must God be served?
A. Only after his will revealed in his written word, Deut 30:8, 10 and 4:2, 2 Cor 4:6

Publications 23

2008-04-28T04:35:00.000-07:00

Title: Christian see to thy conscience or a treatise of the nature, the kinds and manifold differences of conscience, all very briefly, and yet more fully laid open then hitherto by Richard Bernard, parson of Batcombe in Somersetshire. Anno 1630.

Imprint: London: Imprinted by Felix Kyngston for Edward Blackmore, and are to be sold at his shop in Pauls Churchyard at the signe of the Angell, 1631.
Date: 1631
Pages: [38], 408 [ie 416], [4] p
Notes: Pages misnumbered at end. T5 and T6 probably blanks. Folger Shakespeare Library catalogue. Reproduction of the original in the British Library.

Copy from: British Library

There is a 9 page dedication in Latin addressed to the reverend father in Christ the then Bishop of Bath and Wells, Walter Curle. Curle, a friend of Laud, lived 1575-1647 and was Bishop of Bath and Wells 1629-1632, following a year as Bishop of Rochester. He was Bishop of Winchester 1632-1647. This is followed by an 8 page dedication in English "To the right worshipful and worthily honoured Sir Robert Gorge, Knight. And to his truly religious lady, the peace of a good conscience here, with the perfection of blessednesss hereafter." This is Robert Gorges (1588-1648). One of four brothers, his mother Helena had been a Swedish noble woman and a lady-in-waiting at the court of Elizabeth I. His seat was Redlynch, Somerset. A further eight pages describe the book's contents, which are in 54 short chapters.

Publications 22

2008-02-01T16:39:00.000-08:00

Title: The Bible-battells. Or The sacred art military For the rightly wageing of warre according to Holy Writ. Compiled for the vse of all such valiant worthies, and vertuously valerous souldiers, as vpon all iust occasions be ready to affront the enemies of God, our king, and country. By Ric. Bernard rector of Batcombe Somersetshire.
Imprint: [London]: Printed [by W. Jones] for Edward Blackmore, and are to be sold by Iames Boler at the signe of the Flowre de Luce in Paules Church-yard, 1629.
Date: 1629
Pages: [24], 273, [1]

Library: Central Library, Bristol

Notes: Imperfect; tightly bound affecting text; pages 269-70 cropped affecting text (pages from Bodleian library copy filmed at end). This highly topical work is prefaced by a six page dedication to the King and another 11 pages addressing the reader.

Publications 21

2008-01-03T10:51:00.000-08:00

Title: Ruths recompence: or a commentarie vpon the booke of Ruth wherein is shewed her happy calling out of her owne country and people, into the fellowship and society of the Lords inheritance: her vertuous life and holy carriage amongst them: and then, her reward in Gods mercy, being by an honourable marriage made a mother in Israel: deliuered in seuerall sermons, the briefe summe whereof is now published for the benefit of the Church of God. By Richard Bernard
Imprint: London: Printed by Felix Kyngston, and are to be sold by Simon Waterson, 1628.
Date: 1628
Pages: [8], 479, [1]
Copy from: Henry E Huntington Library and Art Gallery

There is a dedication of just over four pages "To the right honourable and very vertuous Lady, the Lady Frances, Countess of Warwick, Dowager". This is again Frances Wray (d 1634) sister of Isabel who was married first to Sir George St Paul of Snarford (c 1562-1613) but then became the second wife of Robert Rich, the first Earl of Warwick (1559-1618) two years before his death.

Publications 20

2007-12-24T04:34:00.000-08:00

Title: A guide to grand-iury men diuided into two bookes: in the first, is the authors best aduice to them what to doe, before they bring in a billa vera in cases of witchcraft, with a Christian direction to such as are too much giuen vpon euery crosse to thinke themselues bewitched. In the second, is a treatise touching witches good and bad, how they may be knowne, euicted, condemned, with many particulars tending thereunto. By Rich. Bernard.

Prov 17:15, Deut 13:14

Imprint: London: Printed by Felix Kingston for Ed. Blackmore, and are to be sold at his shop at the great south dore of Pauls, 1627.
Date: 1627
Pages: [20], 267, [1]
Copy from: British Library

The book was reprinted in 1629 adn 1630.

The work is preceded by a 4 page dedication to 'The right honourable Sir John Walter, Knight, Lord chief Baron of his majesties court of exchequer and Sir John Denham, Knight, a worthy Baron of the same honourable court. The reverend and religious judges in this western circuit.' and another, slightly longer, 'To the right worshipful Gerard Wood, Doctor of Divinity, and Archdeacon of Wells and Arthur Duck, Doctor of the Civil Law and Chancellor to the Right Reverend Father the Lord Bishop of Bath and Wells' . There is also a six page sumary of the work after this.

John Walter lived 1565-1630, a judge and politician. An anecdote from Fuller says that when a colleague on the western circuit remarked ‘My Lord, you are not merry’, Walter supposedly replied ‘Merry enough, for a judge’. John Denham, father of the poet, lived 1559-1639. Wood became archdeacon in 1611, Duck lived 1580-1648.

Publications 19

2007-12-05T10:28:00.000-08:00

Title: Rhemes against Rome: or, The remoouing of the gagg of the new Gospell, and rightly placing it in the mouthes of the Romists, by the Rhemists in their English translation of the Scriptures. Which counter-gagg is heere fitted by the industrious hand of Richard Bernard ...,

Imprint: London: printed by Felix Kingston, for Ed. Blackmore, and are to be sold at his shop at the great south doore of Pauls.

Date: 1626

No. pages: [16], 326 p.

Copy from: Cambridge University Library

The work is preceded by a four page dedication 'to the right worshipful and worthily honoured Sir Ralph Hopton, Knight of the Bath' and a four page advetisement for the Christian reader. Hopton lived 1598-1652. He was a west country MP and later played a prominent role in the civil wars.

Publications 18

2007-11-06T02:32:00.000-08:00

Title: The isle of man: or, The legall proceeding in Man-shire against sinne. Wherein, by way of a continued allegorie, the chiefe malefactors disturbing both church and commonwealth, are detected and attached; with their arraignement, and iudiciall tryall, according to the laws of England.: A necessarie direction for waifaring Christians, not acquainted with those perillous wayes they must passe, before they happily arriue at their wished hauen. / By R.B. ...
Imprint: London,: Printed for Edw. Blackmore, at the great South doore of Pauls., 1626.
Date: 1626
Pages: [24], 287 p.
Notes: Dedication signed: Richard Bernard. Signatures: A-N12 (N12v blank). Marginal notes. Error in paging: p. 263 misnumbered 236.
Copy from: Folger Shakespeare Library

This is the first extant edition of at least 10 produced in Bernard's life time. Editions appeared in

1626, 1627 [2], 1628, 1629, 1630, 1632, 1634, 1635 and 1640 (all London). Subsequent editions appeared (all London unless otherwise marked) in 1648, 1658, 1659, 1668, 1674 (Glasgow), 1677 [2], 1683, 1719 (Boston), 1778 (Liverpool), 1803 (Bristol), 1851, 1976 and 1997.

The work is preceded by an 8 page dedication 'To the right worshipful Sir Thomas Thynne, knight, and to his religiously affected lady, the Lady Catherine Thinne' and one to the reader twice as long.

Sir Thomas Thynne was born before 1599 and was the son of Sir John Thynne and Joan Hayward. Catherine Lyle-Howard was his second wife. She was the daughter of Hon Charles Lyle-Howard.

Publications 17

2007-11-01T03:45:00.000-07:00

Title: Looke beyond Luther: or An ansvvere to that question, so often and so insultingly proposed by our aduersaries, asking vs; where this our religion was before Luthers time? VVhereto are added sound props to beare vp honest-hearted Protestants, that they fall not from their sauing-faith. By Richard Bernard, of Batcombe in Sommersetshire.
Imprint: London: imprinted by Felix Kyngston, and are to be sold by Edmund Weauer, at his shop, at the great North-doore of Pauls, 1623.

Date: 1623
No. Pages: [8], 56 p.
Copy From: Folger Shakespeare Library. Copies also in Harvard University Library and British Library and second edition in Yale University Library.

The work is preceed by a four page dedication 'To the right worshipful Sir Walter Erle, Sir Clement Cotterel, knights, and to their virtuous Ladies'. Erle (1586–1665) was a politician 'renowned for his staunchly Calvinist religious views'. Cottrell is less well known.

Shorter Catechism - Redemption 2

2007-10-31T11:52:00.001-07:00

Q. But as God made all will so Jesus Christ save us all?
A. No verily, many shall be damned, few shall be saved, Mat 7:13,14, only the elect, which take hold of Christ by a lively faith Jn 3:16,36; Mark 16:16.

Q. What is this lively faith?
A. It is a true persuasion of my heart, grounded upon God's promises, Eph 3:17; Rom 4:21, that Jesus Christ is given to me, Jn 3:16 and the mercies of his death and passion are as truly mine as if myself had wrought them, 2 Cor 5:21, Rom 8:1.

Q. How come you by this faith?
A. From my effectual calling by the word preached and the work of God's Spirit. Acts 14:48; Rom 10:14, 15; Eph 1:13.

Q. Where is set down the sum of your belief?
A. In my Creed, I believe in God the Father Almighty, etc.

Q. Are these a prayer or so to be used?
A. No: it teacheth me what to believe concerning God and his church.

Q. What good hath God's Church, the true believers above the rest of mankind?
A. They are in a state of grace, they have communion with Christ, and with one another, the forgiveness of sins, the glorious resurrection of the body and life everlasting.

Publications 16

2007-10-31T11:17:00.000-07:00

Title: The seaven golden candlestickes Englands honour. The great mysterie of Gods mercie yet to come. With peace to the pure in heart aduising to vnitie among our selues. By Richard Bernard, minister at Batcombe in Somersetshire.
Imprint: London: Printed [by William Stansby] for Iohn Badge, dwelling in Pauls Church-yard at the signe of the Greene Dragon, 1621.
Date: 1621
Pages: [96] p
Notes: Miscellaneous treatises, each with caption title. Signatures: A4 B-H I4 (-A1,I4, blank?).
Copy from: Cambridge University Library

The four works are preceded by a dedication 'To the right honourable William Lord Cavendish Earl of Devonshire; John Lord Darcy, Baron of Meinell; John Lord Holleys Baron of Houghton' and 'To the right worshipful Sir Robert Philips, Sir John Horner, John Powlet and Robert Hopton, Justices of the Peace in Somerset'. Cavendish we have mentioned elsewhere but not the others.

Publications 15

2007-10-31T11:05:00.000-07:00

Title: The good mans grace. Or His stay in all distresse. By Ric. Bernard
Imprint: London: Printed by Felix Kingston, 1621.
Date: 1621
Pages: [58] p.
Notes: On the Lord's prayer.
Signatures: A-B12 C6 (-A1, blank?).
Reproduction of the original in the Bodleian Library.
Copy from: Bodleian Library

Headed 'A brief exposition with observations on the Lord's Prayer' there is a brief dedication 'To the right worshipful his very good lady, the Lady Susanna Billingsley, and to the virtuous and Christianly affected Gentlewoman, Mistris Rebecca Strowde' and a preface.

Publications 14

2007-10-29T07:57:00.000-07:00

Title: The fabulous foundation of the popedom: or A familiar conference between two friends to the truth Philalethes, and Orthologus shewing that it cannot be proued, that Peter was ever at Rome. VVhereunto is added a chronologicall description of Pauls peregrination with Peters travells, and the reasons why he could not be at Rome, that so the truth in one view may more fully and easily be seene of e-every one [sic]. 1 Thess 5:21 Prove all things, and hold fas that which is good.
Imprint: At Oxford: Printed by John Lichfield, and James Short, for William Spier, An. Dom. 1619.
Date: 1619
Pages: [8], 68 p.
Notes: Dedication signed: Richard Bernard. The chronologicall description is a folding leaf, init. R.B.B.. Imperfect; folding leaf lacking.

Copy from: Emmanuel College (University of Cambridge) Library

The text is preceded by a brief dedication to
'The right worshipful and reverend Mr Doctor Goodwin Dean of Christ Church and Vice-Chancellor of the University of Oxford'

'Mr Dr Prideaux his Majesty's Professor of Divinity and Rector of Exeter College' and

'Mr Dr Benefield, the Lady Margaret's professor of Divinity in the same university.'

(These men are William Goodwin (1555/6–1620), generous and moderate John Prideaux (1578–1650), Goodwin's son-in-law and later Bishop of Worcester, and Sebastian Benefield 1559—1630, who Spurgeon calls a 'Puritan and thorough Calvinist' when commending his massive commentary on Amos.)

There is also a dedication to the reader and a summary of 20 reasons why Peter never went to Rome.

Publications 13

2007-10-02T10:02:00.000-07:00

Title: A key of knowledge for the opening of the secret mysteries of St Iohns mysticall Reuelation By Ric: Bernard ... The contents ar in the next page before the booke
Imprint: At London: Imprinted by Felix Kyngston, 1617
Date: 1617
Pages: [60], 351, [1] p.
Notes: The title page is engraved. Running title reads: The opening of S. Iohns mysticall Reuelation. "The engr. tp is possibly a cancel"
Copy from: Cambridge University Library

The work is preceded by a long series of dedications. The first is in Latin to the Bishop of Bath and Wells; then come more in English - a nine page one to the judges of the land and the inns of court; another (over 16 pages long) to the Justices of the Peace; another, over 8 pages 'to the worthies of our David' (military men) and one (13 pages) to the Christian reader.

Next comes a brief bibliography and a contents page. The work itself is in 4 parts.

Publications 12

2007-10-01T15:34:00.001-07:00

Title: A weekes worke, and a worke for every weeke by R. B.
Imprint: London: Printed by Felix Kyngston, and are to be sold by Nathanael Newbery,

Date: 1616
Pages: [10], 179 p.
Notes: [Edition statement:] The third edition. Signatures: A6(-A1) B-2H12 I6. Title within ornamental border.

Copy from Bodleian Library

This edition is dedicated 'To the virtuous and religious ladies, the Lady Elizabeth Barkley of Bruton, the Lady Elizabeth Barkley of Yearlington and the Lady Ann Horner.' Subsequent editions appeared in 1628 and 1650 (both with an extra dedication 'To the right honorable lady, the lady Helen, Marchioness of Northampton') . His text is 1 John 2:1. The first of these ladies would be the grand daughter of Henry Carey. The very last was the widow of widow of William Parr, Marquess of Northampton.

Publications 11

2007-09-26T06:33:00.000-07:00

Title: A staffe of comfort to stay the weake from falling very needfull for the afflicted. By Richard Bernard, preacher of Gods word; at Batcombe in Somersetshire. Art thou any way tempted, or troubled? reade, beleeue, and reioyce.
Imprint: London: Printed by Felix Kyngston, for Iohn Budge, and are to be sold at his shop, at the South doore of St. Pauls Church, 1616.
Date: 1616
Pages: [12], 250 p.
Copy from: Folger Shakespeare Library

The work is preceded by a 10 page dedication 'To the worshipful his good Christian friends, Mr James Bisse, and Mr Edward Bisse, Esquires: with his very kinde welwisher, Mr Robert Grove. To his loving and assured friends, Master John Bernard, and Mr Edward Bernard, both of Downside, loving brethren, constant in unity.'

James and Edward Bisse were brothers to Dr Philip Bisse, Archdeacon of Taunton, who was Bernard's predecesor at Batcombe. He 'purchased the advowson of Batcombe for one turn' and presented the living to Bernard in November 1613. Robert Grove (1634-96) was a prebendary of St Paul's and later Bishop of Chichester (1691). John Bernard is probably Bernard's father and Edward, his brother.

Publications 10

2007-09-26T06:08:00.000-07:00

Title: Dauids musick: or Psalmes of that royall prophet, once the sweete singer of that Israel vnfolded logically, expounded paraphrastically, and then followeth a more particular explanation of the words, with manifold doctrines and vses briefly obserued out of the same. By R.B. and R.A. preachers of Gods word in Somersetshire. Zech 4:10 Who hath despised, etc. Also an inscription in Latin.
Other author: Richard Alleine Sr (d c 1655)
Imprint: At London: Imprinted by Felix Kyngston, 1616.
Date: 1616
Pages: [8], 124 p.
Notes: R.B. = Richard Bernard; R.A. = Richard Alleine (Senior not Junior)
Actually covers only Psalms 1-3.
Another issue of the edition with E. Weaver's name in the imprint.
Copy from: Cambridge University Library. Also one in Folger Shakespeare Library.

Richard Alleine ministered for 50 years at Ditcheat, not far from Batcombe. The work is preceded by a six page epistle to the Christian reader. There is also a short preface before the work on Psalms 1-3.

Publications 09

2007-09-14T04:53:00.001-07:00

Title: Two twinnes: or Two parts of one portion of scripture. I. Is of catechising. II. Of the ministers maintenance. By Richard Barnard, preacher of the word of worship in Nottinghamshire. 1 Peter 5:2 Feed the flock, etc 1 Cor 9:11 If we sow unto you, etc.

Imprint: London: Printed [by T. Snodham] for George Norton, and are to be sould at his shop neare Temple-barre, 1613.

Date: 1613
No. pages: [4], 51, [1] p.
Copy from: Bodleian Library
The work is preceded by a two page dedication 'To his right worthy, much beloved and singularly approved good friend, Master James Riley'. Who Riley was we do not know. The text for the two sermons is Galatians 6:6.

Publications 08

2007-09-13T05:12:00.000-07:00

Title: Plaine euidences The Church of England is apostolicall, the separation schismaticall. Directed against Mr. Ainsworth the Separatist, and Mr. Smith the Se-baptist: both of them seuerally opposing the booke called the Separatists schisme. By Richard Bernard, preacher of the word of God at Worsop. For truth and peace, by any indifferent judgement. Prov 24:21 My son, fear the Lord, etc Prov 24:27 Turn not to the right hand, etc. Set out by authoritie. Anno. 1610.

Imprint: [London]: Printed by T. Snodham for Edward Weauer, and William Welby, and are to be sould at their shops in Paules Church-yard, [1610]

Date: 1610

No. pages: [16], 338, [4] p.

Copy from: Emmanuel College (University of Cambridge) Library

The work is preceded by eight pages of Latin and a five and a half page preface in English. At the end of the work there is a three page index of topics and a one page index of texts. This book continues an argument in print begun with a previous work by Bernard. See here

Shorter Catechism - Redemption 1

2007-09-12T02:58:00.000-07:00

Of man's redemption

Q. What are you in this case to do?
A. To cry unto God for mercy and seek for deliverance Lk 15;17, Ps 51:1, 2, etc

Q. Are you of yourself able, or is there any good in you to move God, to set you free?
A. No indeed, Rom 3:10, 7:18, Lk 17:10, 2 Cor 4:4, Eph 2:8,9

Q. Then who doth redeem you?
A. Only Jesus Christ Rom 7:25, 2 Cor 5:21, Rom 5:19, Gal 2:20, 3:13

Q. What is Jesus Christ?
A. He is the eternal Son of God, Mt 17:5, Heb 1:23, a king to govern us Ps 2:6, Mt 28:18 a priest to offer for us Ps 110:4 and a prophet to teach us, Dt 18:18, Isa 61:1, Mt 17:5

Q. What believe you concerning him in the articles of the creed?
A. I do believe that he was conceived by the Holy Ghost, etc.

Q. What is this to you?
A. I do persuade myself hereby, that his purity is for my corruption, his obedience for my transgression, his death for my debt and his ascension for my eternal salvation. 1 Cor 1:30, Phil 3:20

Publications 07

2007-09-12T01:55:00.000-07:00

Title: Contemplative pictures with wholesome precepts. The first part: Of God. Of the diuell. Of goodnesse. Of badnesse. Of heauen: and of hell. By Richard Bernard.
Imprint: London: Printed by William Hall for William Welbie, and are to be sold at his shop in Pauls Church-yard at the signe of the Svvan, 1610.
Date: 1610
No. pages: [22], 134+ p.
Notes: Leaf A8 is a blank; Imperfect; all after page 34 lacking.
Copy from: Emmanuel College (University of Cambridge) Library

The work is preceded by a 17 page dedication 'To the right honorable Edmund Lord Sheffield, Knight of the most noble order of the garter, Lord President of his majesty's honourable council in the north and his higness' lieutenant there. And to the right honorable that his loving obedient Lady Ursula the Lady Sheffield.' 'To the right worshipful ladies, their honorable issue, the Lady Swift and the Lady Fairfax' dated November 6 and from Worksop. Sheffield appears to have lived 1565-1646 and married Ursula before 1581. He was the third Baron Sheffield and the first Earl Mulgrave. He was an admiral in the navy.

Publications 06

2007-09-11T12:23:00.000-07:00

Title: The faithfull shepheard amended and enlarged: with the shepeards practise in preaching annexed thereunto: or his maner of feeding his flocke. Published by Richard Barnerd preacher of God's Word at Worsopp, Nottinghamshire Much in a little: see the contents. 2 Tim 2:15 Study to shew thyself, etc.

Imprint: London: Printed by Arnold Hatfield for Iohn Bill, 1609.

Date: 1609

No. pages: [12], 95, [5], 21, [1] p.

Notes: "The shepheards practise: or his maner of feeding his flocke" has separate pagination and dated title page; register is continuous.

Copy from: Bodleian Library

This is the first expansion of the 1607 work. It is preceded by a two page dedication this time 'to the right reverend father James by the providence of God Lord Bishop of Bath and Wells' and, as before, just over three pages 'to his brethren of the ministry, and the beloved readers' - the same man as before but now elevated to a bishopric.

Large Catechism 04

2007-09-10T07:03:00.000-07:00

Q. What reasons have you to persuade yourself that this Scripture which we hold is the true Word of God and none other?
A. First, from the penmen being many and most of them simple and plain persons who do mutually consent setting down their own faults without partiality.

Secondly, from the matter, above natural men's reach, of man's creation, resurrection, last judgement, and of the Trinity in unity.

Thirdly, from the manner of speaking, peremptorily reproving or allowing without sinister respects.

Fourthly, from the effect, binding conscience, converting men to have even life itself, for God's glory.

Fifthly, the miraculous preservation thereof with punishment of such as seek to overthrow either it or the professors thereof.

Lastly, that it ascribes all glory to God, the main end which it aimeth at.

Q. What means must you use to come to the saving knowledge of this Word?
A. 1. Daily reading

2. Learning the catechism, the grounds of religion

3. Hearing the Word with mind and affection, both read and preached publicly by God’s ministers.

4. Meditation in mind to understand the doctrine gathered and in heart to affect the use made, after I have either read or heard it.

5. Conference by asking superiors and ministers, by reasoning with equals and teaching inferiors, all in reverence and humility, to understand that I know not, to be resolved in that I have forgotten.

6. Continual prayer with practice of it in my particular calling.

Shorter Catechism - Fall

2007-09-10T06:39:00.000-07:00

Of mans fall and misery

Q. Are you now such a one by birth, as he was by creation?
A. Alas no: I am by nature full of sin, Ps 51:5, Job 25:4-6, Rom 3:9-19 and so most miserable, Job 14:1, 2, Rom 5:14, Eph 2:1-3, Rom 3:23, 2:8, 9 and to God detestable, Ps 11:5, Gal 3:10, Mt 7:23, 25:41.

Q. What is sin?
A. The breaking of God’s commandments, by thought, word or deed, 1 Jn 3:4

Q. How many commandments are there?
A. Ten Dt 10:4 divided into two tables Dt 4:13

Q. Which be the commandments?
A. I am the Lord thy God, etc. Ex 20, Dt 5,6

Q. Do these ten command or forbid but only what is there set down in them?
A. No, they command or forbid all the kinds contained under the same thing mentioned and all the causes with occasions thereunto, 1 Jn 3:15, Mt 5:28, 32

Q. Are they a prayer?
A. No, nor so to be used: they are a rule for me to live after and to teach me my duty to God and my neighbour. Dt 6, 31:12, Ps 119:105, Ecc 12:13, Mt 22:37, 39

Q. What is your duty towards God?
A. My duty towards God is to believe in him, to fear him and to love him, etc. 2 Chr 20:20, Ecc 12:13, Mt 22:37

Q. What is your duty towards your neighbour?
A. it is to love my neighbour as myself, etc. Mt 22:39, Rom13:9

Q. Can ye keep the commandments, and not offend God nor your neighbour?
A. No: I break them every day in thought, word and deed, hating both God and my neighbour by nature, Ps 14:1-3, Rom 8:7, 1:30, 2 Cor 3:5, Tit 3:3

Q. What is then now your state, and what deserve you by thus offending God?
A. I am in the state of corruption and do deserve God’s curse, which is eternal destruction of body and soul. Dt 27:26, Mt 25:41, 46, Gal 3:10

Shorter Catechism - Our creation

2007-09-10T06:10:00.000-07:00

Of our Creation

Q. Of what did God make man?
A. His body was of dust, the woman's of Adam‘s rib, Gen 2:7

Q. What a one did God make him?
A. Both good. Gen 2:31 holy and righteous Gen 1:26, Eph 4:28, Col 3:9

Q.What was then mans estate and happiness?
A. It was the state of innocence, without sin or misery and to God was he acceptable Gen 1:27, 12:25 & 1:28

Publications 05

2007-09-10T05:04:00.000-07:00

Title: The sinners safetie, if heere hee looke for assurance by Richard Barnerd, preacher of Gods Word at Worsop in Nottinghamshire. Col 3:1 If ye then be risen, etc.
Imprint: At London: Printed by H.L. for T.M. and Ionas Man, and are to be sold at his shoppe at the West doore of Paules, 1609.
Date: 1609
No. pages: [6], 100 p.
Notes: Dedication signed: Richard Bernard; Signatures: A4(-A1) B-G8 H2.; Includes marginal notes.
Copy from: Harvard University Library

Teh sermon is on 2 Peter 1:10 and is preceded by a four page dedication 'To the chiefe officers, the gentlemen domesticall attendants and to the rest of the familie of the most Reverend Father, Tobias, Lord Archbishop of Yorke his Grace'. This archbishop is Tobias Matthew (1546-1628). West county born and Oxford educated he became Archbishop, 1606, having been Dean (from 1583) Bishop (from 1595) of Durham.

Publications 04

2007-09-08T00:38:00.001-07:00

Title: Christian advertisements and counsels of peace Also disswasions from the separatists schisme, commonly called Brownisme, which is set apart from such truths as they take from vs and other reformed churches, and is nakedly discouered, that so the falsitie thereof may better be discerned, and so iustly condemned and wisely auoided. Published, for the benefit of the humble and godlie louer of the trueth. By Richard Bernard, preacher of Gods word.

Reade (my friend) considerately; expound charitably; and iudge, I pray thee, without partialitie: doe as thou wouldst bee done unto. Philippians 3:16 In that whereunto, etc.

Imprint: At London: Imprinted by Felix Kyngston, 1608.

Date: 1608

No. pages: [16], 192+ p.

Notes: Answered the same year by Henry Ainsworth (1571-1622?) in Counterpoyson; in 1609 by John Smyth (d 1612) Paralleles, censures, observations Aperteyning: to three several writinges (ie 1. A letter to Bernard from Smyth 2. Bernard's book 3. Ainsworth's book) and in 1610 by John Robinson (1575?-1625) in A iustification of separation (this latter work available online here); Signatures: A-N O4.; Imperfect; all after N8 (page 192) lacking.

Copy from: Emmanuel College (University of Cambridge) Library

The work is preceded by around five pages of dedication 'to the right worshipfull and Christian professors, Sir George Saintpoll Knight, and to that vertuous Ladie Saintpoll, both his singular and ever good Benefactors' and a further five and a half 'to the godly reader'. A contents page reveals that the chief division of the work is between the counsels (1-20) and disswasions (the rest of the book). Lady St Paul is Frances Wray (d 1634) sister of Isabel who was married first to Sir George St Paul of Snarford (c 1562-1613).

Shorter Catechism - God

2007-09-07T08:05:00.000-07:00

Q. How many things are needful for you to understand that you know both God and yourself?
A. These 6 things
1. Rightly to conceive of God, what he is by his word and works
2. To understand the creation
3. Man's misery by the fall
4. Our redemption
5. Our sanctification
6. The certainty of our glorification.

Of God
Q. Who made you?
A. God Isa 42:2, Gen 16:27

Q. What a one is God?
A. God is a spirit Jn 4:24; Holy Ex 15:11; Just Ex 34:6 and Merciful Ex 34:7

Q. How many gods are there?
A. But only one God, Dt 6:4 yet three persons, Mt. 3:16, 1 Jn 5:7

Q. Which are the three persons?
A. The Father begetting, the Son the begotten and the Holy Ghost proceeding, 1 Cor 13:13, Mt 28:19 and these three are God, Jn 1:1, 1 Jn 5:7, Acts 5:3.4

Q. Which of these three became man?
A. The second person,Jesus Christ,both God an man, Isa 9:6, Heb 2:17

Contemporaries 7

2007-09-07T07:34:00.000-07:00

William Cavendish (1590–1628) was a nobleman, the second Earl of Devonshire and the second son of his namesake the first earl, William Cavendish (1551-1626) and his first wife, Anne Keighley. He was educated by Thomas Hobbes the philosopher, who resided at Chatsworth as his private tutor for many years and accompanied him in a tour through France and Italy before his coming of age. Hobbes says they were friends 20 years and eulogises his learning in the dedication of his translation of Thucydides. Cavendish was admitted to Gray's Inn, 1602 and probably graduated MA from Cambridge before being incorporated at Oxford, 1608. He was knighted, 1609 and married (allegedly against his will) the year before, Christian Bruce (1595–1675), daughter of Edward, Lord Bruce of Kinloss (later a notable royalist). They had three sons - William, the third earl; Charles, an army officer and Henry, who died in youth. His daughter Anne, a well-known patroness of literature, married Robert, Lord Rich, heir of the Earl of Warwick.

Cavendish was after his marriage a leader of court society and an intimate friend of James I. He was MP for Bishop's Castle (1610) and Derbyshire (1614, 1621, 1624-26) and Lord Lieutenant of Derbyshire, jointly with his father from 1619 then alone his death. In April 1622 he introduced to audiences with the king ambassadors from the emperor Ferdinand, Venice and the United Provinces. He was a leading member of the Virginia and Somers Island companies, frequently lobbying the crown on their behalf. His role in overseas ventures led, in 1623, to conflict with Robert Rich, Earl of Warwick. A duel was arranged, but prevented by the privy council. In 1625 he was present at Charles I's marriage. Styled Lord Cavendish from 1616, early in 1626 he inherited his father's title and seat in the Lords. There he resisted Buckingham's attempt to interpret a speech of Sir Dudley Digges as treasonous (May 13 1626). His lavish hospitality strained his ample resources in his last years and in 1628 a private act of Parliament enabled him to sell some of the entailed estates in discharge of his debts. His London house was in Bishopsgate (hence the later name Devonshire Square). He died there (from excessive indulgence in good living, it is said) June 1628. He was buried in July in All Saints', Derby.

Large Catechism 03

2007-09-07T02:11:00.000-07:00

Q. But can you tell me what are the works of the devil, the world's vanity and the ill motions of the heart?
A. Whatsoever I or any other do think, speak or do against the will of God revealed by his Word.

Q. What has moved you to forsake the devil, the world and the flesh?
A. For that I have learned and do perceive that these three be the only malicious, spiritual, powerful, subtle and continual enemies of my eternal felicity.

Q. What are the other things that your godfathers and godmothers promised for you?
A. That I should believe all the Articles of my Christian faith; and diligently learn God's holy will and commandments and obediently walk in the same all the days of my life.

Q. Where is this will of God to be learned?
A. Not from mine own fantasy or man's wisdom but only out of the Scripture, which is the word written by his prophets and Apostles in the books of the Old and New Testament, which is sufficient to teach us all things necessary that we need to believe for our salvation.

Publications 03

2007-09-07T01:45:00.000-07:00

[Worksop priory]Title: A double catechisme one more large, following the order of the common authorized catechisme, and an exposition thereof: now this second time published: the other shorter for the weaker sort: both set forth for the benefit of Christian friends and wel-willers. By Richard Bernard, Master of Arts, and preacher of Gods word at Worsop in Nottinghamshire. 1 Tim 4:1, 2 I charge thee before God, etc 1 Pet 2:2 As newborn babes, etc

Imprint: Cambridge: Printed by Iohn Legate, 1607.

Date: 1607

No. pages: [6], 43, [1] p.

Notes: A revised version of: Bernard, Richard. A large catechisme. Imperfect; lacking leaves C4-5.

Copy from: Cambridge University Library

The catechisms are preceded by a four page dedication to William Cavendish (1590-1628) son and heir to the right honorable William Lord Cavendish (1552-1626).

This double catechism was reissued with a new title in 1612

Title: Iosuahs godly resolution in conference with Caleb, touching houshold gouernement for well ordering a familie With a twofold catechisme for instruction of youth; the first short, for the weaker sort, set forth in sixe principall points; the latter large for other of greater growth, and followeth the order of the common authorized catechisme, and is an explanation thereof: both set forth for the benefit of his Christian friends and wel-willers. by Richard Bernard preacher of Gods word, at Woorksoppe in Nottingam-shire.

Imprint: Printed at London: By Iohn Legatt, printer to the Vniuersitie of Cambridge, and are to be sold in Pauls Church-yard at the signe of the Crowne by Simon Waterson, 1612.

Date: 1612

No. pages: 96 p.

Notes: In two parts (register is continuous). Part 2 reprints Bernard's "A double catechisme, one more large, following the order of the common authorized catechisme, now this second time published: the other shorter" (STC 1936), a revised version of his "A large catechisme" (STC 1955.5) with the short catechism.; Part 2 caption title reads: The catechisme.

Copy from: Folger Shakespeare Library

A revised and enlarged version appeared twice in 1629 as follows

Title: Iosuahs resolution for the well ordering of his household A two-fold catechisme: one short, the other more large; both for instruction. In the end, certaine rules, for guiding to a holy conuersation. By Richard Bernard, Pastor at Batcombe in Somersetshire.

Imprint: London: Printed by Iohn Legatt, and are to bee sold by Simon Waterson, at the signe of the Crowne in Pauls Church-yard, 1629.
Date: 1629
Pages: [6], 105, [1] p.
Notes: Another edition, revised and enlarged, of: Josuahs godly resolution in conference with Caleb, touching houshold governement for well ordering a familie.

Copy from: Bodleian Library

This work is preceded by a three and a half page dedication 'To the right and worshipful and worthily honoured Sir Henry Rosewell and Sir John Drake Knights, and to their virtuous adn truly religious ladies'. Rosewell (1590-1656) and Drake were brothers-in-law adn west country Puritans.

Publications 02

2007-09-06T04:43:00.000-07:00

Title: The faithfull shepheard the shepheards faithfulnesse: wherein is for the matter largely, but for the maner, in few words, set forth the excellencie and necessitie of the ministerie; a ministers properties and dutie; his entrance into this function and charge; how to begin fitly to instruct his people; catechising and preaching; and a good plaine order and method therein: not so as yet published ... etc, etc. By Richard Bernard, preacher of Gods Word. 2 Tim 2:15 Study to shew yourself, etc.

Imprint: London: Printed by Arnold Hatfield for Iohn Bill, 1607.

Date: 1607

No. pages: [8], 95, [1]

Copy from: Cambridge University Library

The work is preceded by a two page dedication 'to the right worshipful his honorable good friend M. Dr Mountague, Dean of his Majesty's Chapel'. This is James Montague (c 1568-1618). There is also a three page dedication 'to his brethren of the ministry and the beloved readers'.

This is the work that I am slowly aiming to transcribe onto these pages at present. It was later revised and expanded.

Large Catechism 02

2007-09-06T04:33:00.000-07:00

Q. What did your Godfathers and Godmothers promise for you?
A. They did promise and avow these things in my name, the first was that I should forsake the devil and his works, the pomps, the vanities of this wicked world, and all the sinful lusts of the flesh.

Q. What were you then bound to them, that you have promised to forsake them?
A. Yea verily by the corruption of my nature I am a bondslave to Satan, prone to all vice, having the seed of all sin in me and a condemner of God and of my neighbour

Q. How can you then forsake them or cease to do all evil, being thus bound and prone unto it?
A. Not by any natural power of myself but only by the grace of God hen it is given unto me.

Q. Are you sure you have forsaken them, are you not deceived?
A. I am not deceived; for I hate unfainedly the works of the devil, the world's vanity, all the ungodly manners of every man; and labour by all good means to love the works of god, to follow the godly and endeavour to kill speedily every ill motion but to cherish the good in my heart, by meditation, vows, fasting and prayer.

Large Catechism 01

2007-09-05T09:49:00.000-07:00

Part 1 - Of new birth

Q What is your name?
A Chanaeuel {God is gracious to us.
Benalleuell {Love wholly the Lord with the heart.

Q Who gave you this name?
A My godfathers and my godmothers who with my father brought me to the minister to be baptized and were especial witnesses of the same and sureties to God for me.

Q Why were you baptized?
A That I might be judged a as Christian, here amongst the professors of Christs name & be received to them as a member of Christ, the child of God, and an inheritor of the kingdom of heaven.

Q. Whereby may you now be certaine, that you are such an one indeed?
A. If I do what my godfathers and godmothers promised for me.

Publications 01

2007-09-05T09:20:00.000-07:00

Apart from his translation of Terence, Bernard's first publication appears to have been a catechism as follows.

Title: A large catechisme following the order of the common authorized catechisme published for the vse of his Christian friends and welwillers, the inhabitants of Worsopp, Gainsborough, and Epworth by Richard Barnerd, Master of Artes and preacher of Gods Word.

Imprint: [Cambridge, England]: Printed by Iohn Legat, printer to the Vniuersitie of Cambridge ... and are to be sold at the signe of the Crowne in Pauls Churchyard by Simon Waterson, 1602.

Date: 1602

No. pages: [2], 68 [i.e. 70] p

Notes: Signatures, numerous errors in paging, imperfect: print show-through.

Copy from: Peterhouse (University of Cambridge) Library.

The catechism is in five parts and at the end there is 'A short explanation of the Lord's Prayer, Creed and ten Commandments and sacraments, to bee learned of the ruder sort, made into prayers' and some seven "psalms" (Ps 80 and others on the Queen's majesty, for knowledge of God's Word, for mercy and confession, to live well and on God's goodness to the upright).

Isle of Man Part 06

2007-07-10T13:28:00.000-07:00

5. The fifth is called Custom; this old Sire patroniseth many vain and sinful practices. By this the Jews held it no sin in them to demand, and in Pilate to let loose to them, a wicked Barabbas, one worthy to die for insurrection and murder.

6. The sixth is a Popish fellow called Forefathers; he advanceth his ancestors and their worth, and thinketh so well of them that to imitate them is no sin. Thus the Samaritans justified their false worship.

7. The seventh is one Sir Power; he maketh ever that warrantable which Law establisheth, ordaineth and decreeth, nor doth he seek to alter it. Great and capital sins in the Romish Synagogue are thus countenanced.

8. The eighth is Sir Sampler, who produceth for patterns great and learned men's examples, as if they could not do amiss; but whatsoever they do or say, it must be good and lawful, and therefore imitable without sin.

9. The ninth is Sir Mostdo, who maintained sin from a general practice, because multitudes do it here, and there, and everywhere; and therefore is it no sin to do such a thing, which almost all, or the greatest part, do.

10. The tenth is one Sir Silly, one made all of good meaning, who will qualify the fact by thinking no harm, or intending well. Thus would Saul have justified his rebellion, and Abimelech excused his taking of Abraham's wife. And thus vain persons excuse their wanton communication, profane oaths, foolish jestings, and such like, saying, they mean no harm, they only make themselves merry. Thus Sir Silly is he that maketh simple souls plead good meaning for all their foolish superstition, blind devotions, and licentious merriments.

11. The eleventh is Vain Hope, who teacheth to put off the fault to some other, as Adam to Eve, and Eve to the Serpent, and to deny the fact, as Cain did, even to God himself, hereby hoping to shift off sin, and to escape punishment, who maketh God all of mercy to the exclusion of justice.

12. The twelfth is the Lord Presumption; he feareth not judgment, he blesseth himself in his evil ways, he maketh a covenant with Death, and a league with Hell, and suffers sin to be his daily guest, and will let the Hue and Cry pass along without any fear of peril, as nothing at all concerning him.

13. The thirteenth is Sir Wilful, hating to be reformed; this is an obstinate friend for Sin, who will wilfully defend it, and be careless of all reproofs. This fellow in contempt will tread down the Hue and Cry under his feet, and maintain Sin.

14. The fourteenth is Sir Saintlike, which under the show and shadow of piety, and pretended honesty, will cover much iniquity, and hide it for a time, that it be not taken by the pursuer with the Hue and Cry; such were the hypocritical Scribes and Pharisees. These great ones, and many other more, are the friends of this thief and rebel; hut yet for all these favourites, Godly Jealousy espies him out in his harbour, and presently goeth to a Justice of Peace to procure a warrant for the Constable to attach him, and all his companions with him. The Justice is not one of a mean rank, or any petty Justice, but the very Lord Chief Justice of Heaven and Earth, the Lord Jesus; for it is he that can give the warrant to attach sin, no other warrant will sin obey. The warrant is the power of God's Word. The form of which warrant is, to search out and attach sin with all his associates, and to bring him and them before authority, to answer to such things as shall be objected against them in his Majesty the King of Heaven's behalf. The procuring of this warrant is by going unto and conferring with some of the Lord Chief Justice's Secretaries, the Writers of Holy Scriptures, setting down this charge, as Jeremiah doth, (Chapter 5) to search and try our ways.

Isle of Man Part 05

2007-04-30T11:26:00.000-07:00

The shifts which commonly a thief maketh to escape in his flying away, are two:
1. There is his counterfeiting the habits of an honest man; so Sin craftily putteth upon himself the show of virtue, - Jehu did piety, for the getting of a kingdom, and establishing of it to himself; whose sin was covered with a pretended and hypocritical zeal for the Lord. Ananias and Sapphira made show of liberality like that of Barnabas, not discernible till Peter discovered it. For as Satan can transform himself into an Angel of light, and his Apostles into the Apostles of Christ; so can Sin, the seed of Satan, put upon itself the counterfeit of virtue.
2. A thief will alter his name, and by assuming the name of an honest man oftentimes escape away; and after this manner also eseapeth sin, vice getting upon it the name of virtue. And so Drunkenness escapeth under the name of Good Fellowship; Covetousness under the name of Good Husbandry; Filthy Ribaldry under the name of the name of Merriment; Pride of Apparel under the name of Decency and Handsomeness; Bloody Revenge for wrongs offered, escapes under the name of Valour; Foolish Wastefulness under the name of a Frank and Liberal Disposition; Superstition under the name of Devotion to Forefathers and the Old Religion; Remissness in punishing under the name of Gentleness; warmness in Religion under the praise of Discretion; and many such like foul vices do thus deceitfully hide themselves, and so escape unattached.

If by these his shifts he cannot escape Godly Jealousy, that constant pursuer, then will he seek to be holpen by his kindred and friends; for sin hath many, who will either so defend him, or excuse him, or deny him or hide him; or make him so little in fault as will almost persuade Godly Jealousy that it is even needless so eagerly to pursue after him.

1. The first of these is his grandsire Ignorance; for he knows no sin, he cannot read the Hue and Cry; he breedeth Sin, and bringeth him up, and maketh no conscience of it; if Sin get into his house he holds himself safe enough.
2. The second his brother Error the son of Ignorance; this fellow mistaketh all, and misconstrueth the whole Hue and Cry, and can find no fault with Sin, and so endeavoureth to send the pursuer another way.
3. The third is his cousin Opinion, and this will hold the pursuer with a long and tedious disputation, questioning the act, whether it be a sin or no, and will endeavour by probabilities to make it no sin, that so he might make the pursuer to desist. Thus sins of profit and such as may prevent certain dangers are disputed pro and con as men say. The sin of Usury by many is brought under Opinion as lawful some way. So the sin of Idolatry - (as it was disputed in Queen Mary’s days,) - to go and hear a mass without inward reverence in order to prevent the imminent penalty of death. Many sins evident enough are made disputable if the yield profit or be delightsome to the flesh or such as may help to keep a man’s person or state in safety; for all these Opinion will be a proctor.
4. The fourth is one Master Subtlety, his wit being attended on by little conscience of the truth. This man cometh with his distinctions to clear an act from sin thus with his latria and doulia he will have idolatry no idolatry: so with his biting and not biting, and lending to the rich upon use but not to a needy brother, usury must be no sin. This Subtlety of wit with a chivalrous conscience maketh foul sins to pass along as no sins.

The Puritans

2007-03-11T16:48:00.000-07:00

The Oxford English Dictionary suggests that the word Puritan came into fashion around 1556 in Queen Mary’s reign. (Mary lived 1516-1558. She succeeded 1553.) Cf the relevant article on English Dissenters here. Church historian Thomas Fuller apparently wanted the word Puritan banned so imprecise did he consider it.
Carl Trueman is not the first to have observed that the word ‘has proved notoriously difficult to define.’ He says, helpfully, that ‘it remains true to say that it is easier to give examples of Puritans than give a precise and fully adequate definition of Puritanism’.(C R Trueman, The Claims of Truth; John Owen’s Trinitarian Theology Carlisle: Paternoster Press, 1998, 9). More analytically Jim Packer says ‘Puritan was an imprecise term of contemptuous abuse which between 1564 and 1642’. It applied, he says, to at least five overlapping groups.
1. Clergy, who ‘scrupled some Prayer Book ceremonies and phrasing’.
2. Those who wanted the Presbyterian reforms advocated by Thomas Cartwright (1535-1603) and the 1572 Admonition to the parliament.
3. All who ‘practised a serious Calvinistic piety’.
4. Rigid Calvinists who applauded the Synod of Dort, ‘called doctrinal Puritans by other Anglicans who did not’.
5. MPs, JPs and other gentry who ‘showed public respect for the things of God, England’s laws and her subjects’ rights’.
(Jim Packer, Quest for godliness, 35). Cartwright was a popular Cambridge preacher whose lectures on Acts, 1569-1571 had a big an impact on some eager for further ecclesiastical reform. Deprived of his fellowship he moved to the continent. The Admonition was probably by John Field (1545-1588) and Thomas Wilcox (1549-1608). London based Cartwright disciples were imprisoned for it. It was disliked by moderate Puritans eg John Foxe (1516-1587), Thomas Lever (1521-1577).
The Synod of Dort, a Reformation milestone and the source of the Canons of Dort (the 5 Points of Calvinism) was an international conference in Dort or Dordt (Dordrecht) Nov 1618-May 1619 called to settle controversy in the Dutch Reformed Church over teaching linked to Jacob Arminius (1560-1609) and promoted by Franciscus Gomarus (1563-1641), etc. Ames, Lancelot Andrewes (1555-1626), John Davenant (1576-1641), Joseph Hall (1574-1657), Samuel Ward (1572-1643) attended. See here.)
In an essay on the subject Peter Lake pinpoints three positions regarding the question in recent historiography. (Peter Lake. ‘Defining Puritanism – again?’, Francis J Bremer ed. Puritanism: Transatlantic Perspectives Boston: Massachusetts Historical Society, 1993, 3-29).

First, Puritanism was a movement committed to further reformation in the church’s government or liturgy. In Intellectual origins of the English Revolution revisited Christopher Hill confined the word Puritan to ‘all those radical Protestants who wanted to reform the Church but (before 1640 at least) did not want to separate from it.' (Christopher Hill, Intellectual origins of the English Revolution revisited Oxford: Clarendon, 1997, 25, 26). The unlikelihood of a restructuring of the Church of England no doubt helped such to focus on reforming pastoral care within established structures.

Second, Puritanism was ‘a style of piety, an emotional and ideological style’. Dr Lloyd-Jones, for example, also argued that Puritanism goes back at least as far as the English Reformer William Tyndale (1495-1536) and is an attitude of mind and heart (D M Lloyd-Jones, The Puritans: their origins and successors, Edinburgh: Banner of Truth, 1981, 240). He calls Knox the first Puritan (ibid, 260). Cf Knappen; Everett Emerson, English Puritanism From John Hooper to John Milton (Durham: Duke UP, 1968). Geoffrey Nuttall, The Puritan Spirit, London: Epworth Press, 1967, 11, similarly speaks of ‘ … that spirit in religion which has driven men at all times to seek a purer way of life’. Christopher Hill is not far from that with ‘a philosophy of life, an attitude to the universe, … not in the narrow sense restricted to religion and morals …’ (Hill, Intellectual origins, 260, 261)
Those taking this second position either ‘seek a core of definitively Puritan notions or opinions’ or see Puritans as a zealous and intense subset within the broader Protestant movement.

Thirdly, more recently the view that ‘residual notions of Puritanism as a free-standing view of the world are best jettisoned’ has been floated. The word Puritan is seen as no more than a literary device of the time (Bremer, 3-5).

Lake’s own view he describes as an amalgam of the second and third approaches. He suggests that several strands made up the typical Puritan. It is the presence not of one or two strands that identifies the Puritan but a whole series of them creating a ‘central core of a Puritan style, tradition or world view’ (Ibid, 6.). The predestinarian strand, for example, is part of Puritanism but as Lake points out elsewhere ‘between 1560 and 1625 the doctrine of predestination was accepted without question by virtually all of the most influential clergymen in England, puritan and non-puritan alike’. Lake develops his earlier argument that ‘the core of the moderate puritan position lay neither in the puritan critique of the liturgy and polity of the church nor in a formal doctrinal consensus’ but ‘in the capacity, which the godly claimed, of being able to recognise one another in the midst of a corrupt and unregenerate world’. They insisted on the ‘transformative effect of the word on the attitudes and behaviour of all true believers.’
(Cf Christopher Durston and Jacqueline Eales, The culture of English Puritanism 1560-1700, Basingstoke: MacMillan, 1996, 7; Peter Lake, Moderate Puritans and the Elizabethan Church, Cambridge: CUP, 1982, 282. Further discussion of the definition of Puritanism can be found in the opening essays by John Morrill and Dwight Brautigam in Laura Lunger Knoppers (ed), Puritanism and Its Discontents, Newark: University of Delaware Press and London: Associated University Presses, 2003, 27ff.)
By Puritans we mean men of this sort. This group is often identified with the early ‘spiritual brotherhood’ of Richard Greenham (1531-1591), Richard Rogers (1550-1620), Henry Smith (1550-1591), John Dod (1549?-1645), Arthur Hildersham (1563-1632) and those like Richard Bernard who succeeded them prior to the later Puritan ascendancy.

Isle of Man Part 04

2007-03-06T06:18:00.000-08:00

Isle of Man Part 4

The hue and cry thus set out, it is carried by the Spirit of supplication, crying mightily to the Lord for grace and mercy to help in time of need, as David did, who saw sin before him and then made the hue and cry, saying; Have mercy upon me, O Lord, according to thy loving kindness, according to the multitude of thy mercy do away with my offences.
This hue and cry must not be let slip at any hand, but be carried along in the pursuit, lest in following of sin, men be deceived, and solid virtues be attacked instead of vices. For this we must know, as vices have not a few friends (which shall after be showed) so virtues have many enemies ready to bear false witness against them, that they may be pursued after - malefactors, that sin in the meanwhile may seek shelter and escape, and the enemies are these:
1. One Mr Outside. On the inside a carnal securitan fellow that will come to his church, keep his Sundays and holy days; but yet in the congregation while he sitteth among others, sometimes he is nodding and sometime, fast asleep and if he abide waking then is his mind wandering abroad, so as he remained still ignorant, without any effectual power of the Word; and being out of the church, he is presently upon his worldly business or pleasure.
This fellow cannot abide any after-meditation or Christian conference with others of that which he hath heard; but tells you his parlour shall not be turned into a preaching or praying place. Christians cannot meet except in the church, but he calls their meetings conventicles, and sends the hue and cry against it as against schism. This is a vulgar ignoramus and a blockish adversary.
2. The second is, Sir Worldly Wise, a very fool to God, a self-conceited earthworm whose wisdom is from below, and therefore sensual, earthly and devilish, who proudly with much disdain, condemneth the wisdom which is from above, pure and peaceable, sincere and charitable; and is ready to tend the hue and cry after it, as after foolish and doting simplicity.
3. The third is Sir Lukewarm. This fellow is a temporising time-server, Jack on both sides, he is all in the praise of moderation and discretion, one very indifferent between this and that. He cannot endure fervent zeal, but would have hue and cry sent against it as a fiery mad-brained rashness.
4. The fourth is Sir Plausible Civil, a fashionable fellow, framed to a commendable outward behaviour for civility, but in matters of religion he hath no more but what he has by common education, custom and the example of others. To the life of religion he is a stranger. Strict serving of God and a more narrow search of our ways, he holds to be foolish scrupulosity and is desirous to have the Hue and Cry sent out against it, as against fantastical preciseness.

5. The fifth is Master Machiavel, a mischievous companion; all for policy, little for piety, and then in pretence only. He is a very Jehu, zealous against Baal, to root out Ahab's posterity, for he more sure settling of the kingdom to him and his; but in state idolatry, a very Jeroboam, to keep the kingdom from being reunited to Judah. He cannot suffer gainful abuses to be reformed; but if any attempt any such thing, be accuseth them for factious turbulent spirits, and so would he have the hue and cry made against their endeavours as against some Puritanical trick.

6. The sixth is one Libertine. This licentious fellow hath a chivalrous conscience, caring for nothing but how to pass on along his life in pleasurable contentments. Religion by him is held to be but a devised policy to keep men in awe of a Deity; and therefore when he seeth religion to be made conscience of, he presently causes hue and cry to be made against it as against hypocrisy. This profane enemy laugheth and mocketh at Christianity.

7. The seventh is Scrupolosity. This is an unsociable and snappish fellow, he makes sins to himself more than the law condemneth, and lives upon faultfinding. Weak Apprehension is his father and Misunderstanding his mother, and an Uncharitable Heart his nurse. The use of Christian liberty, if it be more in his conceit than he pleaseth to like well of, then would he haven the hue and cry sent against it as against carnal security. This is a rigid and censorious adversary.

8. The eighth is the Babbling Babylonian. This is a doting companion and superstitiously foolish. He boasteth of antiquity, though his ways be novelty; yet be will have it the old religion and if any forsake it as idolatry, those he condemneth for schismatics, and labours to have the hue and cry sent out against all reformation in Christian Churches as against heresy. This is a bigoted antichristian adversary.
These are the principal informers (for I pass by petty companions) which endeavour to mislead the pursuer of sin and to set him to attach very eminent and excellent virtues for vices. Therefore it is necessary to have sin set out by marks infallible in the hue and cry else this subtle villain sin will craftily beguile the pursuer, and will escape either by the shifts which he can make to deceive him or by his many friends he hath to keep him from being apprehended.

Faithful Shepherd 7D

2007-03-05T13:30:00.000-08:00

An evident place of Scripture carrying the sense after the letter with proof thereof
Ecclesiastes 7:22 Surely there is no man just in the earth, that doth good and sinneth not.
Here looking upon this place and observing the words, nothing I find obscure, needing interpretation but the right sense to be as the words openly declare, for the same agrees with the analogy of faith, it being a principle taught that all men are sinners, the first petition teaching every man to ask pardon of his sins. It agreeth with the circumstances of the place, and Solomon's purpose, also with other Scriptures such as Ps 14:3, La 3:2, 1 Jn 1:8, Ro 7:19.
Therefore this and the like Scriptures delivering in the letter the true meaning, we are to proceed to instructions without searching forth of any other sense from the words, or standing upon explaining of the words, being not obscure except the rudeness of the auditory untaught in common things doth require a brief unfolding of the words as one cometh to them. For there is nothing so clear but even the main points of Christianity needeth opening (as in this place – who is a just man; what sin is and to do good) to such as be uncatechised and not instructed in the common terms of religion such as law, gospel, faith, repentance, flesh, spirit, etc.

An obscure Scripture which cannot be taken according to the letter.
Matthew 26:26 This is my body
1. The Papists exposition false and proved. In examining our expositions upon places we must first of all refer the matter to some point of catechism and after that principle of divinity proceed therein.
This is an obscure Scripture and cannot be meant literally as the Papists expound them, as if Christ had said 'This bread is my natural body, born of the virgin Mary my mother by transubstantiation', for it is absurd and too gross a conceit. Therefore we search out another sense and say as if Christ had said, indeed as he meant The bread is a sign of my body sacramentally.
Now to try out expositions we must come to the former rules. First, to confute the Papists, before we confirm our own, the matter in hand is about the sacrament (for this is ever to be marked, of what the place speaketh, so that we may refer it to some catechism point, to try the interpretation by, as places speaking of Christ, we must refer them to his nature or offices. And according unto the principles therein learned examine our expositions). Therefore we are to refer this predication to the doctrine of sacraments, where we shall find their exposition to be against the nature of a sacrament, which is a relation and not truly a substance, a sign as well as the thing signified.
Christ is not bodily in the sacrament
2. Bring it to another part of the catechism, to the creed, and we shall find it to be against two articles of the same; of Christ's true human nature, having a true body with all the dimensions, which being so, cannot be enclosed in a wafer cake. Also against Christ sitting at the right hand of his Father, which is ever true at all moment of times, but this cannot I believe if he be in the sacrament and every morning mass and so often as the sacrament is celebrated. It cannot be said that one true body can be at one instant in two places.
3. Try it by the circumstances of the place, and it is overthrown, considering who administered it, Jesus Christ, sitting at the table, and the bread in his hand, by which either must his body sitting at the table be a fantastical body, if the bread was his true body or the bread but bread, if the bread was then but bread, it was not transubstantiated, belike till after his resurrection, and in so saying the first institution should be defective, and the disciples of Christ to receive less than we do, if it be now transubstantiated. Note again, that it is called bread it and appears ever bread. Now if it were changed, it were a miracle and no miracle but it was sensible. The disciples they took it, saw Christ when they ate it, and felt no flesh. The end of a sacrament is to remember him; now we remember not things present. It is against therefore the end of a sacrament.
4. Lastly, it is against Scripture, Acts 3:21. The exposition is therefore false, too cannibal like, allowing the eating of man's flesh, which the Jews abhorred to hear of. It is false, foolish and absurd, against religion, reason, sense, and natural instinct.
Our exposition true and plainly proved
Contrariwise our exposition is true, on the contrary agreeing with the nature of a sacrament, with articles of faith, with Scripture (John 6:63, Acts 3:21) with all the circumstances of the place, and with places speaking of the like matter, in like manner, and yet no transubstantiation (Gn 17:10, 1 Co 10:4, 11:25). Therefore this must be given and the right meaning of the words.

Faithful Shepherd 7C

2007-02-26T02:09:00.000-08:00

No Scripture is contrary to itself
But here note that there is no discord in Scripture, neither one place contrary to another, albeit through our ignorance it seem so to us, but it is not so indeed.
What is required to make a contradiction
For in a contradiction, there must be two places having the same words in meaning, understood of one and the same thing or subject matter, the same reason and end intended in one respect and manner of doing at the same time.
If this be so there is a contradiction by affirmation and negation, such as - Faith alone doth justify us before God; faith alone doth not justify us before God. Here is a contradiction. But if the places agree not to one individuate thing, to the same part of that thing, in one and the same respect and consideration, and at the same time also, there is no contradiction between them. By this rule try all the apparently contradictory in the Scripture and we shall find no opposition at all. Eg, in Gn 17:14, Ga 5:2 seem to be in opposition but try the places and we shall find them disagree in time and so there is no contariety. Likewise Ro 3:28, Jas 2:24 agree not in the same respect, St Paul speaking of faith justifying before God and James of faith justifying before men. The way to reconcile such places is must be these aforesaid means as I have said.
How to reconcile places together
But now to know when it is needful to use these means, for not every text requires this much trouble.
A rule to know when the text according to the true letter is the true sense of the place and when not
This is the general rule, if the meaning of the words in any text, as they there be set down, do agree with the circumstance of the same place, it is the true sense thereof, as in Ac 26:23; Ro 3:10. But if the words carry an appearance of anything contrary to the analogy of faith, or against the Scriptures, or against the scope of the Scriptures, or against common good, or against the light of nature, containing any absurdity or appearance of evil, as in these Scriptures literally taken by themselves, without any further consideration, Lk 10:4, Mt 10;9, 5:29, Lk 16:8, Jn 6:53, Rev 22:11, etc, they are not to be taken literally but figuratively and another meaning must be made of them than the letter gives forth, agreeing with other Scriptures, the analogy of faith, with the circumstances and drift of the place and the nature of the thing being handled. To make this evident we will bring in several examples to declare the same of evident places, of figurative and obscure; of mixed, partly evident and partly obscure; lastly of places dissonant one from another, how to reconcile them.

Isle of Man Part 03

2007-02-26T01:52:00.000-08:00

Isle of Man Part 3

To this watch-word, Godly Jealousy with his associates do willingly attend, keeping carefully the watch, so as the thief is seen, and presently they make Hue and Cry after him.
Thus Hue and Cry is written by the Bible-Clerk, and containeth infallible marks to discover sin, whereby it may be certainly known and they are these
1. By the Law of the Ten Commandments. For by it cometh the knowledge of sin; for every failing in that which is commanded, and every thought, word and deed, against that which is forbidden, is sin.
2. By every exhortation to virtue, and every dehortation from vice: being appendices to the commandments, showing what we ought to do and what ought to be shunned and avoided of us.
3. By every threatening which is in the Word of God’s displeasure for sin.
4. By punishment inflicted, which is certainly God’s hand for sin; for were he not provoked by sin, he would not afflict us.
5. By the humble confession of such as have acknowledged their sins in particular.
6. By plain accusations, laying sins to men’s charges. Isa 59:3, etc.
7. By reproofs and checks for sin. 2 Ch 19:2.
8. By places numbering up sins by name in sundry places in Scripture. Ro 1:29-32; 1 Tim 1:9,10; 2 Tim 3, etc; 1 Co 5:11; Gal 5:19-21; Re 21:8; Pr 11:1; Mic 6;11.
9. By the description of sin, showing what it is, as in 1 Jn 3:4; 5:17; Ro 14:23; Pr 21:4; 24:9; 1:21.
10. By the description of godly men negatively, by such things as they ought to avoid, as in Ps 1:1; 15:3-5; 24:4; Ez 18:8; Is 33:15; Ps 101:3; 16:4.
Lastly, by the description of wicked men by their bad qualities and conditions, Ps 10:2, 11; 12:2, 4; 57:21.

Isle of Man Part 02

2007-02-24T11:51:00.000-08:00

The Isle of Man or Legal proceedings in Manshire Part 2

But before search can be made, a watch must be set to espy him out, that he may be arrested. The watchman appointed for this purpose is Godly Jealousy, who hath ever an holy suspicion of a man’s own ways, lest in any thing at any time he should misbehave himself.
This vigilant watchman has with him two assistants ever to accompany him; the one is Love-good, a zealous fellow for God and good duties. The other is Hate-ill, an angry and waspish fellow, and of a fierce countenance against sin.
These three ever keep together, so as sin cannot so cunningly enter, but they can quickly espy him, and as speedily pursue him and put him to flight.
The place where these are set watchmen, is called Soul’s Town, a town of great resort, a thoroughfare never without travellers, ill motions, day and night; and the posts, which are Satan’s suggestions, ever and anon pass through, and many at the common Inn, the Heart, take up their lodgings.
This town is very spacious and large, for besides many back-ways, by-lanes and out-corners, there are four great streets: Sense-street, Thought-street, Word-street and Deed-street; in some of which this lewd companion sin, and his cope-mates will be found wandering.
When the watch is set, they have a charge given them, by one in authority, which is this; keep thy soul diligently and withal they have a watchful eye to the Inn, and to take heed lest at any time there be an heart of infidelity to depart from the living God, commanding also the watchmen to exhort one another daily, lest their hearts be hardened with the deceitfulness of sin.
These watchmen have also a watch-word given them, even a word of preventing grace; saying to them, This is the way, walk in it, when they are turning to the right hand, or to the left.

Isle of Man Part 01

2007-02-24T08:53:00.000-08:00

The Isle of Man or Legal proceedings in Manshire Part 1

Lamentations 3:40 Let us search and try our ways
The lamenting prophet Jeremiah in his days, full of lamentation and mourning, seeing and also partaking with others of those miseries which befell the state of the Jews, justly procured at God's hands for their sins, doth here give them advice what was best to be done, that in this their distress God might show them mercy; and that was to repent and turn unto the Lord, to the effecting whereof he counselleth them two things.
1. To search out sin. 2. To put it to trial. Lam 3:40
In the handling whereof I will proceed as here we do against a lewd and wicked malefactor, legally, according to the laws of this realm.
The first part of the process is to search; we know that when one hath offended the laws, hath committed any felony, murder, treason, or done any outrage, for which he is to be apprehended, he presently flying and hiding himself, is pursued, and sought after; diligent search is made to arrest him.
The malefactor here which doth so much harm on everyone, everywhere without ceasing, is sin. This is a notable thief and robber, daring to set upon any. He robbeth God of his honour and man of God’s favour. This thief stole from angels their excellency of glory, from our first parents their innocency. This is that robbeth us of our graces, the spiritual money we have in the purses of our heart, to help us in our journey to heaven. This villain bereaveth us of our goods, driveth away our cattle, spoileth us of every temporal blessing - of our health, our peace, our liberty, and plenty. He it is that utterly undoeth us, and maketh our state miserable, that we cannot thrive in anything, body or soul.
This is a murdering thief. Wheresoever he breaketh in, by day or by night, there will he either kill or be killed. Man and sin cannot both live together. Most bloodily cruel he is, for he will spare none. He slayeth the hoary head and killeth the tender mother with the new-born baby. He regardeth no person, no sex, no age, of so murderous a disposition is he, and so inhumanly barbarous.
He is a very strong thief, no human power can subdue him; he taketh man and bindeth him for 'Iniquity taketh the wicked, and holdeth him with the cords of his own sins' (Pr 5:22). He will bear rule where he cometh, all must obey him. He will command the reason, reign over the will, and swagger over the affections, and lead captive the whole man (Ro 7:23) and make him serviceable to his lusts; yea, and make him spend his whole estate to maintain him in his lustful humours; whether it be in pride or drunkenness or gluttony or idleness or adultery, or whatsoever else it is; he both must and will have maintenance, else will he set all on fire, for 'Wickedness burneth as fire' (Is 9:18).
This is an ungrateful and mischievous thief for let any entertain him and favour him, he will work their overthrow. Yea, so vile a villain is he, that the more any make of him, the worse is he to them, for he 'withholds all good from them, he procureth mischiefs to light upon them' (Je 5:25, 4:18). He keepeth out grace from having any entertainment. He smothereth conscience from speaking; hardeneth the heart from feeling; blindeth the judgment from discerning; stoppeth the ear from hearing any good counsel; lameth the feet from walking in God's paths; benumbeth the hands from doing duties of charity; and maketh the tongue to falter in speaking of holy things. Neither yet doth he this only; but he worketh enmity betwixt his favourite and his best friend - even between God and his own conscience.
And to make up the height of his mischief, the more to strengthen himself against his foolish and unhappy friend, he, at unawares to him, letteth in, and that into the best room, (even the heart,) his great and most deadly enemy, the devil.
Thus covetousness did let him into Judas’s heart, and set him on work to betray Christ. Flattery let him into the hearts of the false prophets to deceive Ahab. Carelessness lets him in to hinder the fruit of the Word. Loss of God's lets him in, and seven worse with him, to ruin a man utterly. Hypocritical vain-glory and covetousness did let him into the hearts of Ananias and Sapphira: for vain-glory made them sell all, to make a show to be like Barnabas, but covetousness with unbelief advised them to withhold some of the money, lest they should happen to want – but how to do this and keep their credit they knew not; therefore hypocrisy, vain-glory, covetousness and unbelief called in Satan to hear his counsel, who taught them to lie unto the Holy Ghost, even to the death of them both. Thus we see, what an ungrateful villain Sin is to his best friends.
Lastly, this thief is an artful, subtle thief (He 3:13). Sin is deceitful; it beguiled Adam, David, and Solomon: yea, St Paul once rapt up into the third heaven - doth acknowledge that it deceived him (Ro 7:11). And whom hath it not deceived? He is therefore carefully to be avoided and taken heed of and this robbing, murdering, strong, ungrateful, mischievous and subtle thief diligently to be sought out.

Faithful Shepherd 7B

2007-02-19T13:09:00.000-08:00

How to give a true sense upon a place and to try the same so to be
Now to give this right exposition of the place; to judge of other men's interpretations, approving of the best, rejecting of the worst; to examine aright also variety of readings and translations; in what sense to take words of diverse meanings; to make supply of a grammatical ellipsis; yea and to reconcile rightly places which seem to disagree may be done by the means following.

By analogy of faith, the points of the Catechism
1. By the analogy of faith, for it must agree with the principles of religion, the points of catechism set down in the Creed, the Lord's Prayer, the Ten Commandments and the doctrine of the sacraments. Someone has said, with an obscure proposition first of all settle by a little disciplined and methodical recollection start from a principle in the same tradition and that shows the analogy.
This is what the Apostle meaneth and why he wills Timothy to keep the true pattern of wholesome words, the pattern hold thou of sound words, which one right well interpreteth thus, the right method in theological matters to which the interpretation of more obscure places may be brought, as regards 'settled and immovable interpretations (hermeneutics)', as the same author calls it, which if men would use, there should never be such monstrous opinions broached, nor so dangerous contentions raised in the church daily, as there hath been and now is. But everything would agree with faith and charity in which stands the form of wholesome words delivered by the apostles to which the four formerly mentioned may be fitly reduced. The Creed to Faith, as the sum thereof, and so the sacraments as seals confirming the same. To Love, the Commandments, which show us what to do to our neighbour; and the Lord's Prayer, teaching what to request of God for our neighbour.

By circumstances
2. By the circumstance of the place, what, who, to whom, by what, when, and how, observing carefully what goes before, what follows after. Of which things speaks St Augustine and St Jerome, on Amos 4 and Matthew 25 - by the preceding and succeeding being gathered comes the genuine sense of Scripture. (Augustine, Christian Doctrine, Book 2, Chap 31). We may not only look upon one word and sentence, and thereupon judge of all: the scope must withal be diligently attended unto, wherefore the words are spoken. As the order of the discourse is to be weighed for right interpretation, so the end is to be considered, to give a true sense; understanding comes when the cause being sought is ascertained. The saying of Hilary cited by Lyranus on Deut 28 whereunto agreeth that lawyers' rule, first and foremost is what the voice of reason dictates. On this see Augustine on Christian Doctrine Book 3, Chaps 5 and 10.

By comparing Scripture with itself
3. By comparing and comparing Scripture with Scripture, the place in hand with other places; the clearer expounding the more obscure; and the more places the fewer, as St Augustine saith. The Prophets must be compared with the Law, and the New Testament with the Old (Jn 5, Ac 17:11); for the Prophets expound Moses and the Apostles and Evangelists them both. This is the searching of the Scripture commanded by our Saviour and for which the Bereans are commended.
What Scriptures to be compared together with the same repeated
Now the Scriptures to be compared together are of three sorts.
1) With places, the selfsame in other places repeated, as that of God to Abraham, Gen 12:3 compared with 22:18, Acts 3:2, Gal 3:8 is the same repeated again, so Isaiah 29:13, again repeated Matt 15:8.
Yet here note, that these places are not so precisely repeated, but that sometimes there may be and is a little alteration and this is for five causes, which may be as helps to us in the interpretation of our text in hand.

Why the same places repeated sometimes have some alteration
1. For interpretation sake. Ps 78:2, Mt 13:38.
2. For to distinguish one thing from another as in Mic 5:1, Mt 2:6.
3. To make a restraint of somewhat more general to a more special as Dt 6:13, Mt 4:10 and Isa 29:13, Mt 15:8.
4. For application of the type to the truth and of a general to a special, as Jon 1:7, Mt 12:39, 40; Ps 69:25, Ac 1:20.
5. For brevity sake or that something fit not the matter in hand as Zc 9:9, Mt 21:5.

With places alike but not the same
2) Another kind is with places not the selfsame repeated, but others somewhat alike, and agree either in words, as Gen 28:12, Jn 1:55 and Gn 3:15, Rom 16:20 or in the meaning, being alike in substance of matter,as Mt 6:26, Gen 17:10, Solomon's precept in Proverbs 28:13 expressed by David Ps 32: 3-5. Here one place for illustration, is an example of the same kind, to a precept or exhortation: So likewise: 2 Sam 15:25, 26 a plain expressing of Peter's exhortation, 1 Pe 5:6.

With places unalike and differing or seeming contrary in appearance
3) The last kind is with place unalike, which show themselves seeming to disagree from the place in hand, when they be compared together and thus unlikeness is either in words or manner of speaking, as Ro 3:28, Lam 2:24, so 1 Kg 9:28, 2 Chr 8:18 and Zc 4;13, Mt 27:9 where the prophecy is ascribed to Jeremiah, or else disagree in the meaning, as Ac 7:16, Gn 48:22.
But here note that discord is not in Scripture, neither is one place contrary to another, albeit through our ignorance it seem so to us; but it is not so indeed. For in a contradiction, there must be two places having the same words in meaning, understood of one and the same thing or subject matter the same reason and end intended in one respect and manner of doing at the same time.

Contemporaries 6

2007-02-14T09:32:00.000-08:00

Robert Balsom (d 1647)

Benjamin Brook described Balsom as a 'pious and very courageous puritan divine'. He was born at Shepton Montague, Somerset, 5 or 6 miles south of Batcombe. He was educated at New Inn Hall, Oxford, from where he went to become an assistant to Richard Bernard. On Bernard's death he moved to Stoke (Trister?), a village in the same area.
After two years there with some success, owing to the civil war he was obliged to flee for safety to Wardour Castle [see pic], just over the border in Wiltshire. A short while later it was besieged by Royalists. At the solicitation of Colonel Ludlow, Balsom remained during the siege. Upon its capitulation, walking on the roof of the castle, Balsom overheard three soldiers talk about killing the minister. They spoke of him as some sort of wizard working against their cause. When the treaty was concluded, the enemy entered and Balsom was shut up in close confinement with a soldier who was hanged the next morning. At midnight the key of the prison was put into the hands of his intended assassins, who entered the room, and (removing their hats) stood at a distance, apparently doubtful and undetermined, but saying nothing. Balsom, recognising them and strongly suspecting their design, asked them their business. With great agitation, one confessed their plan but promised to do him no harm. They then urged him to make his escape, offering him all the assistance in their power. Suspecting they might have some other evil design, he refused. Even after they had convinced him of their integrity, he still refused, saying he would rather endure all that God would permit than let them hazard their lives. And so, to testify their esteem and their integrity, they conducted him into the fresh air and, having cleared his room, he departed.
A council was called the next morning to consider how to dispose of the prisoner. While they were debating this at least one man defended Baklsom and dissocaited himself from any plans to have him killed. Balsom was taken to Salisbury, where, that same night, another council was summoned. They sentenced him to be hanged. The sheriff of the county waited on him in prison, and, after much abusive language, told him to prepare for execution the next morning, assuring him, however, that provided he would ask the king's pardon and show himself loyal, he would not only be pardoned but might have almost any preferment he might want. Balsom baulked at the idea of seeking pardon when he was conscious of no offence. So he headed for the gibbet but just before the wicked deed was done a reprieve suddenly arrived from Sir Ralph Hopton. Balsom was taken to him in Winchester. There Sir William Ogle, the governor, told Balsom he would feed him on bread and water two or three days then have you hanged but being brought before Hopton, after some conversation about his espousing the parliamentary cause and the principles on which he had acted, he was committed to prison, with the charge, 'Keep this man safe; but use him well.' Balsom was eventually taken to Oxford. Despite imprisonment he preached twice daily and many came to him. After having been once or twice prohibited, he told them, that if they were weary of him and did not wish to be longer troubled with him, they might turn him out of doors whenever they liked. As long as he had a tongue to speak, and people to hear, he would not hold his peace.
At length, an exchange of prisoners led to his being set free and he became chaplain to the Earl of Essex. He later settled at Berwick (Bassett?), where he often preached and took forward the work of reformation. He was also involved to some extent with exorcisms, which brought him to public attention. On a visit to his home county in 1647 he suddenly took ill and died.

Faithful Shepherd 7A

2007-02-13T12:24:00.000-08:00

Of the annotations and interpretation of the words
After the division of the text must follow an explanation of the simple words or of words joined together, evidently making a sentence. Yet this is not to be done at once throughout the text, but in order, as the words or the sentences come up in the different parts of the division. This will prevent tediousness and tautologies.
What is to be explained and what not
If the words be but two or three together or but one brief sentence then as necessity requireth they may be explained at once, then a paraphrase made thereon, brief and plain. This is not to be done where the words are plain, without any obscurity in them. For every Scripture is either set down plainly and the words are to be taken properly as they lie in the letter (thus is every doctrine of Faith and manners necessary to salvation set down) which needs no explication of words but only enlarging of the matter, or else obscurely, and thus needs exposition.
How Scripture becomes obscure and wherein the obscurity lies
No Scripture is in itself obscure. Rather, we lack eyesight to behold what is contained therein. The sun is ever clear though we through our blindness cannot see that shining or because some dark clouds hinder our sight, which are to be removed that we may look on it.
The clouds obscuring the clear light of the Scripture in the words or sentences are these. If we can expel them, the matter in every text will become manifest.
1. Sometimes variety of reading. In certain Hebrew texts and Greek passages, through ignorance or negligence, copyists have allowed things to creep in. Still, do not consider every example to be a malicious, corrupt Jewish text for impious papists to seize on.
2. Variety of meaning of words. One word can mean many things (homonyms). Many words can mean one thing (synonyms). Also, when words are somewhat alike as if they were synonyms and yet differ.
3. Ignorance of the proper meaning of the word for want of understanding in the original languages. Also, of the phrasing and correctness of that speech.
4. Defects and errors in translations. By adding or omitting, altering, misplacing or mispointing as to comma, colon, parenthesis, period or interrogation mark.
5. Diversity of opinion among interpreters.
6. Examples of contradictory speeches.
7. Want of knowledge of the arts, history, philosophy, antiquities, closely couched in many a text of Scripture.
8. Lastly, ignorance of points of divinity and of such things whereof Scripture speaketh proper to itself, of God, of Christ Jesus, of the Law and the Gospel and of the sacraments.
As many of these as the text is obscured by and justly therefore needeth an exposition must be made plain, both to clear what is dark and to resolve the hearer's thinking with regard to what may be doubtful.

Words may thus be explained:
1. By setting down a more usual word for an unusual one, a proper word for a figurative one.
2. A more plain one for one more obscure by a grammatical synonymy.
3. By a nominal definition.
4. By distinguishing doubtful words from one another and interpreting diversity of meaning according to the subject matter there handled or else, as one saith, if a word does not receive close attention its true sense is lost.
5. By observing our own common use of such words and manner of speaking, how and why we so speak.
For translations, bring them to the original text and by that try them and see the emphasis of the words, the manner of speaking and the grammatical constructions. Reconcile what seems to jar and clear the same from false interpretations.
One true and natural sense in every place and so one right exposition
There is but one true and natural sense of every place, which is the literal sense, that which the Holy Ghost principally intended there and accordingly can can there be given but one true and right interpretation of the words and sentence. A godly meaning (sensus pius) may be made of the same, agreeing with the analogy of faith, tending to God's glory, the suppression of vice and maintenance of virtue and so tolerable. But the proper sense and genuine interpretation is that which makes the place to agree to the chief purpose and scope of the Holy Ghost intended in that same place of Scripture (genuinus sensus).

Worksop

2007-02-12T11:49:00.000-08:00

This is the Priory Church in Worksop, Nottinghamshire

Epworth

2007-02-12T11:31:00.000-08:00

Batcombe

2007-02-10T12:16:00.000-08:00

Faithful Shepherd 6B

2007-02-07T15:55:00.000-08:00

Another example Matt 10:4
These be the words of our Saviour Christ in his commission given to his disciples. He commanded them to preach and to go hither and thither, and yet without concern for corporal provision. Intimating also to them that all should not receive them, he, foreknowing man’s thoughts, who upon hearing of enemies would be somewhat discouraged, he here prevents an objection or answers closely that question which they might make concerning their behaviour to the obstinate and what shall befall them. All of which is to encourage the disciples and their ministry. The parts whereof are two in general, a combination and a commandment.

1. In the threat
1. The parties threatened. Whosoever, the persons, and after the place, the house or city.
2. Why, for two offences, not receiving the disciples and for not hearing their words.
3. The certainty of the threatening confirmed to his disciples, truly I say to you.
4. What is threatened, to wit, their certain damnation and impossibility to be saved, delivered in a comparative speech, it shall be easier.
5. The time when this shall be effected, in the day of judgement.

2. In the commandment.

Observe
1. The time, when they depart.
2. Who, the disciples, all of them.
3. What to do, shake off the dust of their feet.
Thus may we do with any Scripture, if we can but know the general, how to name it and lay it open by circumstances, even as the words lie in order. This manner of dividing will afford much matter, easy for the method and descend to the capacity of the simplest hearer. But here is no small cunning required to gather out lessons from every circumstance fitly, yet easy to anyone that understands and hath laboured herein, as shall be after demonstrated by example.
If it be held too great a curiosity so distinctly to note every word, as it were, and circumstance, then the general division only may be observed and one or more of the words followed, passing from one to another briefly at his pleasure. The way is all one – this more easy and less distinct to the understanding in particulars, the other more hard and subject to the censure of a mean hearer, any whit exercised in the word, who more easily judgeth and seeth the collections of doctrines and how it is followed and when the preacher keeps or roves from the present matter.

How to divide in another manner, in show more learned
If this way be not liked, instead of this dividing and for general heads one, two or three propositions may be gathered and as parts followed every proposition containing the substance of the circumstances in the general part.

As for example, to declare my meaning, Acts 10:33
The words are part of Cornelius’ answer and contain in them three parts.

1. Cornelius’ obedience in these words, therefore sent I for thee immediately. Wherein we note these circumstances
1. The cause, in therefore
2. The things done, in sent
3. Who, in I, that is Cornelius
4. For whom
5. When

2. Cornelius encouraging and commending of Peter. Wherein note
1. Who and whom
2. For what

3. Cornelius’ readiness, in the last words, where observe
1. When 2. The cause 3. The parties 4. The place 5. The manner 6. The end 7. What
These three propositions contain plainly these several circumstances knit up together as doctrines.
These three parts thus set forth by circumstances may be drawn into three propositions and instead of this dividing the teacher may say ‘We will in these words (after he hath read the verse) handle and speak of three things’
1. That the commandment of God must make him to whom it is given to obey the same without delay.
2. That those which send for God’s messengers should openly encourage them by commending their willingness in coming.
3. That hearers knowing of their coming should make themselves ready, wait for them, submitting themselves with reverence to hear whatsoever they shall teach them from the Lord.
These propositions may be proved and followed in the same order to a man’s self, as the circumstances should be but yet in a different presentation to the auditory – the other being delivered plainly and in a disjointed speaking, handling every circumstance by itself. But this way largely set forth with a continued speech, to the end of every proposition. The other easy to be conceived by the hearer and be delivered of the speaker, requiring neither singular memory nor much liberty of speech. And therefore to tickling ears a harsher way, though for all sorts more profitable. This other way not so easy nor so evident, hardlier to be understood by the simpler sort and more difficult to be performed by the Preacher, except he have a good memory to help well his understanding and also a ready tongue, freely unfolding without stop the conceits of the mind. Choose either according to your gifts but do all to edification.

What use is made of logic, an art most necessary for a minister
Here is required in the teacher skill in the art of logic, a special handmaid by the assistance of God's Spirit, to serve for great use in reading the Scriptures, in interpreting and laying them open unto others. By logic we see the method of the Spirit, we behold the arguments, the coherence and the scope. By it we collect doctrines, confirm and enlarge the proofs, gather thence consequently apt uses and urge them by reasons upon the hearers. Without this a teacher can never soundly lay open the Scriptures, solidly prosecute any any matter nor pithily persuade nor firmly establish a truth nor judge of consequents nor convince and adversary well nor answer warily man's subtleties nor wittily prevent cavilling sophistry. A man's oration without logic is but found of words without reason, an ignorant discourse in which if the tongue be slight and memory weak, as the hearer shall oft lose the drift of his words, so he shall not seldom forget himself by over running both his won and other men's wits.
Let logic be then the stern to guide the course of thy speeches, that the sudden blasts of affections overwhelm thee not, if thou intend to speak judicially.

Christ's College

2007-01-30T02:15:00.000-08:00

Christ's College, Cambridge was Bernard's Alma Mater

Faithful Shepherd 6A

2007-01-27T01:09:00.000-08:00

Of the analysis and resolution of the text
The text read, the teacher is to resolve his Scripture, to lay it open to the hearers.

What is to be observed in the analysis
1. The author of the words.
2. The occasion thereof.
3. If a particular portion of Scripture or some chapter or verse of chapter then observe the coherence with that which goes before or follows after.
4. The scope or principal intention of the Holy Ghost in that place. From this scope the principal proposition arises – called by rhetoricians, the state and by lawyers the issue.

How to find out the scope of a place and to resolve the same Scripture

This is the chief thing to be laboured in and is to be found out by observing these circumstances – quis, quod, ubi, etc. That is, the person, the thing itself, the time, place, the means, the manner of doing and the end. By the person, time and place may be found the occasion. By the the thing, the matter handled. By the means, the arguments. By the manner, the method - how the arguments are laid down, which method is often cryptic and not natural. By the end, the scope and to the principal proposition, which may be brought to one of these three kinds – Demonstrative, Deliberative or Judicial.
Of dividing a text and the benefit from it
It is a hard thing to find the state of a whole book and to reduce it to one sentence or proposition because it is made up of different kinds. It is more easy with parts of a book or with a portion of Scripture.

Firstly, after the scope be found out, the text is to be divided into its several parts. By this we limit ourselves within bounds to keep ourselves from ranging. The hearer will better follow the matter and understand the meaning in the discourse. It helps the memory to carry away what is heard. Where order is lacking and without division there must needs be a disordered roving, running in and out, here now in the beginning, by and by in the ending. There is confusion, a mixture of things to be to be severed and a separation of things to be conjoined. The discourse is loose, tedious and uncertain, wandering, without stay or limitation.

How to divide particular verses
On the division of books and chapters it is not my purpose to speak because helps enough are to be had for this and are so common in all men's labours and commentaries that it is a needless labour to give any precepts herein.
I therefore here intend to speak of particular Scriptures, one or two verses for a text, and of the division, interpretation and gathering teachings out of them only. Some verses contain evident doctrines or propositions, such as Pr 29:18, Jn 3:36. There note the quality of it – general or special, affirmative or negative, necessary or contingent; the parts, the antecedent and consequent. Where such evident propositions be not found, first look out a totum, what in general to name it – such as a narration, a doctrine teaching something, an exhortation to do or a dehortation to desist; a command, a promise; a threat or rebuke; petition, wish, vow, curse; profession, declaration, a salutation, a counsel, comfort, prediction, praise, thanksgiving, dispraise, admonition, question, answer, mock or taunt, definition, description, accusation, prohibition, accusation, prohibition, detestation, denial or affirmation, etc. Then gather the parts by circumstances even as the words lie in order, if it may be, for the better help of the lower sort.
To find what to call it, which term or name contains the scope of the word may be found out from other Scriptures. So Mt 28:19 is called a commandment by St Paul; Gn 17:4 St Paul calls a promise (Ro 4:20); Psalm 32:1 is interpreted by St Paul (Ro 4:6). Again, we may know how to call it by the sense of the place, even if we do not find it interpreted elsewhere or by other means. By the verb, as in Mt 9:10 a charge given, Ro 12:1 an exhortation, Lk 14:29, 30 a mocking, Ro 9:14 detestation noted by may there be which verb shows the Apostles' detestation of that blasphemy. By nouns – Da 4:24 it is a counsel. By adverbs – Ps 119:5 a wish. By conjunctions though, although, etc, are used as signs. Unless is often 'observe this objection' or 'but less' as in 2 Co 1:24. By interjections, as in Ps 120:5 a complaint. In one verse there may be two or three generals, as in Gn 32:30, the first part a narration, the latter a thanksgiving. Whereupon in such cases according as the text will afford a general division it must first be made into diverse totums and each of them after into their branches by circumstances, as for example Ezekiel 18:30 (Therefore I will judge you, O house of Israel, every one according to his ways, saith the Lord GOD. Repent, and turn yourselves from all your transgressions; so iniquity shall not be your ruin).

Ezekiel 18:30
1. These words are by the prophet Ezekiel, whom the Lord raised up so as to comfort the godly and to show the wicked their sins and punishment for the same.
2. The wicked Jews had blasphemously accused the Lord of injustice and murmured against his chastisements.
3. This the prophet reproves them for and confutes their error and shows that God's ways are equal and just and theirs unjust and that not he but they are the cause of his judgements on them, which are justly inflicted.
4. Whereupon in these words the prophet concludes that for these their speeches they deserve punishment and should be punished unless they repented.
5. The verse contains three generals or totums and therefore must first be observed
1. A threatening of judgement
2. An exhortation
3. A promise, which both the sense and the verbs (I will judge, return, shall not be) do point out to us. Now if men please, they may by circumstances divide these into several parts, everyone again, and as the words lie in order – as thus

In the threat, note
1. The cause, in therefore.
2. What is threatened, judgement.
3. Who in general, the house of Israel and more particularly everyone.
4. The manner of judgement, justly according to his ways.
5. The person threatening, the Lord.

So likewise proceed in the exhortation and promise.

Contemporaries 5

2007-01-25T03:14:00.000-08:00

Most of the following information is derived from Stephen Wright in the ONDB
Richard Alleine (1611–1681)

Alleine was Richard Bernard's successor at Batcombe. He was one of over 2000 ejected from his living in 1662. Named after his father, Richard Alleine (d c 1655), rector of Ditcheat, Somerset, for over 50 years, he was Oxford educated. He matriculated when 19 at St Alban Hall in 1630 and graduated BA in 1631. He gained an MA at New Inn Hall in 1634. That same year he was ordained in the diocese of Salisbury and licensed to preach the year after that. In 1635 he was appointed chaplain to Sir Ralph Hopton, ironically a chief architect of the royalist supremacy in Somerset, which the Alleine family was united in opposing.
Already, before the civil war, Alleine had assisted his aged father in pastoral duties. One writer speaks of him stirring 'the entire county by his burning eloquence'. In 1642 Alleine senior presented his son to the rectory of Batcombe, not far from Ditcheat. Alleine junior was reported to have been ‘a zealous person for the blessed cause then driving on’. According to Calamy, at his induction service a friend from London took offence at ‘a very fair crucifix’ in the church and ‘most maliciously threw a stone at it and broke it’ as Richard, ‘a great precisian’ and younger brother William Alleine (1614-1677), saintly vicar of Blandford in Dorset from 1653, looked on with approval.
During the civil wars, according to Anthony Wood, Alleine was ‘a preacher up of sedition, a zealous covenanter’. He certainly supported the Solemn League and Covenant of 1643 and in 1648 signed the presbyterian-inspired Attestation of the Ministers of Somerset. In 1654 he was an assistant to the commission for the approval of parish ministers in Somerset. He is reported to have had great difficulties extracting tithes from many at Batcombe in the early 1650s.

He was twice married, but little is known of his wives other than the fact that Frances, the second, and five children survived him. A daughter, Theodosia Alleine (fl 1654-1677) was married to Richard's short-lived nephew Joseph Alleine (1634-1668) author of the posthumous evangelical classic An Alarm to Unconverted Sinners (later published as A Sure Guide to Heaven).
After his ejection he lived in Batcombe, issuing a defence of presbyterian ordination in 1661. The Five Mile Act forced him to move to Frome Selwood but he seems not to have been otherwise much constrained by the Clarendon code. In 1669 he was reported to be preaching in his house at Frome and at Batcombe, Beckington and elsewhere in Somerset and into neighbouring Wiltshire and Dorset. He received several fines but they were paid by Thomas Moore, MP for Heytesbury, Wilts. Such was Alleine's grave and pious reputation that magistrates hesitated to put him in prison for fear of the outcry that might result.
His Vindiciae pietatis, or A Vindication of Godliness, first published 1663, went through several editions despite not being licensed. According to Calamy copies were ‘greedily bought up and read by sober people’, proving so saleable that king's bookseller Roger Norton had a large number seized and instead of having them destroyed bought them up 'for an old song' and had them bound and on sale in his shop. Complaints were made and he was forced 'to beg pardon upon his knees at the council table, and send them back to the King's kitchen to be' rubbed over with an inky brush (or 'bisked') then used in the Royal kitchen for lighting fires. Such 'bisked' editions occasionally turn up today.

The book was not killed. It was often reissued with additions, as in The Godly Man's Portion (1663) Heaven Opened (1666), The World Conquered (1668). The latter two titles are currently in print as is Instructions about heartwork. There was also a book of sermons. Part of his 1662 farewell sermon can be found here.
Alleine corresponded with Richard Baxter in 1671 and in April, 1672, was licensed to preach as a Presbyterian at Beckington. He is said to have continued to preach at the house of Robert Smith in Frome until his death in December, 1681. He was buried at the Frome church, where Anglican vicar, Richard Jenkins, delivered a respectful sermon in his memory.

Faithful Shepherd 5B

2007-01-23T04:10:00.000-08:00

Chapter 5 continued
The text must be out of the canon of Scripture
For the text, it must be canonical Scripture. The minister is God’s mouth. He must then speak God’s word, not only taking it for his text but making sure all his words agree to the written truth, above which he may not presume.
The prophets came with the word of the Lord (Je 23;28; 1 Pe 4:11; 1 Co 4:6); our Saviour uttered only the word of his Father and as his Father spoke to him (Jn 7:16, 8:26, 12:50; Ac 26:22). His text was the canon of Scripture (Lk 4:16, 17). He interpreted Scripture (Lk 24). St Paul taught nothing but Scripture. It alone binds conscience. It is absolutely perfect. It converts and makes perfect (Ps 19:7; He 4;12; 1 Ti 3:16). Men’s precepts are no rule in religion. Will and affection is too base to rule and to command reason, and reason too swayed by man’s wisdom is too carnal for religion. (Ro 8:7). Ezra’s text was Scripture (Neh 8), Christ’s out of Isaiah (29:13); the Levites’ was the law (2 Ch 17:9). Everyone spoke out of the Book of God and so it continued until popish prelates invented lying legends to beguile the people. They are such as God gives over to believe lies because they did not keep or receive a love of the truth and so remain to this day even their best teachers, by God’s just judgement.
What kind of text
In the past some have preached without a text, but it is not now the custom of the church, which ordinarily must be observed. Nor is that other way so useful for increasing knowledge of the Scripture, nor to cause reverence for that which is spoken, people not seeing where it is grounded. Secondly, it must a text to beget faith, to ground hope and to settle love. We must choose such places as plainly afford us these things, to teach them regularly as the apostle exhorts.
Obscure Scriptures about which controversial questions must necessarily arise leave to the schools and do not handle them among the common people and the ordinary sort. Common assemblies are not suitable either to hear or to judge controversies. Yet it is the fault of many preachers, who commonly use every sermon to raise one point or another that is disputed. They they spend most of their time on it, often without just reason or necessary cause. The fruit of these men’s labours is their hearers contentiousness, talk about words, quibbles and vain ostentation - but not faith working by love and holy sanctification.
It must be a fit text
Thirdly, the text must be for the hearers. If St Paul preach before a heathen Felix, intemperate and unjust, his words shall sound out temperance, righteousness and judgement so that Felix may hear and tremble. Christ Jesus will preach before scribes and Pharisees against false interpretation of Scripture, human traditions and hypocrisy.
This choice of fit text commends the minister’s wisdom in teaching; his faithfulness to perform his office without fear and his care to do good. It will prevent cavils when things are reproved, which the text plainly affords. On the contrary, an inappropriate text shows that the preacher lacks judgement, either to choose his text or to know his audience or both. Otherwise it is that he has but some favourite sermons that must serve his turn alike upon all occasions in any place or that he is fearful and dare not take a text to touch them, especially men of consequence, whom he would rather please by his preaching, to advantage himself and so loathe is such a one to offend. It is the fault of too many in these days - men-pleasers, not the servants of Christ.
This is the reason why many weigh every word, as in a balance, for weight and tunable measure, for fine pronunciation to delight the ear, more for a plaudit than to convince conscience or to remove impiety. They glance at sin sometimes but fair and far off for fear of hitting. They are much in controversies, by which they least displease men who lead sinful lives, who willingly listen to anything except about their sins and reformation of life. These be preachers full of discretion but of little religion and lacking a true and hearty desire to bring men to salvation.
Here then we see that a preacher must have knowledge of his audience, to fit his text to them, considering where they be and what kind of persons - public or private, ecclesiastical or of the body politic, superstitious or religious, of holy life or profane, peaceable or persecutors, zealous or lukewarm, constant or backsliders, of sound judgement or wandering from the truth, either ignorantly or out of obstinacy.
The place must be also considered - a city or a town, a popular place or a last resort. Also, if the meeting be not an ordinary one, he must note the occasion, the purpose and timing - whether in happiness or in sorrow, to rejoice or lament, in time of prosperity or adversity - and so frame his speech.
How to be always ready to speak
Therefore it is also requisite that he be a man experienced in the Word and one who has in reading Scripture gathered together a variety of portions on a variety of subjects and has them ready noted in some little paper book and studies at times to be more ready to speak on them as occasion shall require. If a man wants to know how to speak well at any time, in any place, to all sorts of unknown people, he must take general Scriptures which may rightly concern all and cannot be spoken to any without making an impact, such as these - Ec 12:13, Jas 1:27, 2 Co 1:5, 10, Ju 14, Jn 3:16 or 36, Ac 18:26, etc.

Faithful Shepherd 5A

2007-01-19T01:47:00.000-08:00

Of the Preface after the prayer and of the text of the Scripture
Praise finished, he may either stand up or sit down, as the order of the Church is, it is indifferent. The Doctors in Jerusalem, it seems, sat. Our Saviour Christ sat (Mt 13:2; 5:1) but the Apostles stood up (Ac 3:16).
When to use a preface
It is not necessary ever to use a preface but men may if they please. It is sometimes convenient upon unusual occasions in more solemn assemblies, when one speaks to an unknown audience or to a congregation not ones own for the first time or in taking charge of a flock. He may begin as he thinks appropriate to stir up the audience to attention.
Where to get it
From the purpose of their coming, the material in hand being profitable and necessary; from a consideration of God's presence; from the professed Religion, their coming at that presence, the hope given from their former endeavours and the gifts of God in them; from some examples of good hearers; the commendation of hearing and commandment to do it in Scripture; from some sentence of Scripture, containing the drift of the sermon to be delivered; from what he thinks appropriate and as he is able.
Of giving of titles, beware of flattery
Our Saviour used a preface before his sermon (Lk 4:20, 21), so did the prophets before him (Ez 1, 2) and the Apostles after him sometimes (Ac 2:14, 10:34, 13:16). We may also use reverend titles and loving appellations, such as saying 'Men and Brethren, Fathers; you that fear God'. Yea, Luke can write 'Most noble Theophilus' and St Paul can say 'Most Noble Festus'. If in this we give what is due as we know and are Christianly persuaded, we offend not. But yet let us not be in this too much or many, nor often, nor go too far. Keep a wise moderation of the tongue, in what we may easily let slip and in heart beware of flattery. It were better to come a little short on the right hand in this (Jo 31:21, 22) than go too far on the left. Flattery is pernicious everywhere but chiefly a pestilent thing in the pulpit, where the very appearance must be forborne, which we will easily do before the basest but many can hardly do before princes, nobles and their bountiful patrons especially those that preach for praise or to to get a benefice, of which sort there are too many.
Of the text of Scripture
After the preface, declare with an audible voice what portion of Scripture is the text you will treat, whether a book or a chapter or some one or more verses in a chapter (Ne 8:8) and read the same once from the book. And if it be but a short text pronounce it again without the book, distinctly both times. If it be long, read it but once and utter only some part of the beginning again, with a 'and so forth'.
Read the text out of the best commonly approved translation and do not be a controller of it
Read it in the translation to ordinary people and in that which is most commonly received and best approved, and just as it is set down there, without addition, detraction or change of anything therein. It is not fit that everyone be a public controller of a publicly received translation. As it may argue some presumption or pride in the Corrector, so it may breed contention and leave a great scruple and cast doubts into the hearers minds, what reckoning to make of a translation. It also gives great advantage to the Papists who hereby labour to forestall many, so that they think little of translations, which we see can never be so well done and generally approved but some particular persons will be censuring the same, and that not only in private (a thing happily tolerable if the censure be true and wisely proceeded in) but also they must needs show their skill in pulpits. It may seem that such hold it an excellent thing to wag the finger and show off what they know and their opinions, as Persius says to the vain ones, Is your knowledge of no value, unless another know that you possess that knowledge? It is very necessary that the translation be most sound. But it is not expedient that public proclamation always be made of some small defects that by much investigation may fairly be noted in it by every ordinary person but only such faults as need noting, and that by learned men too.
With an ordinary audience we must use only our mother tongue
As the text must be read in the mother tongue, so here to speak a little briefly of it by the way, must the whole sermon before a common assembly, according to the prophets practice, the use of our Saviour, the reasons of St Paul, the custom of the Apostles and as the Primitive Fathers, the Greek and Latin Doctors of the church would do, as their extant sermons declare, without intermixing long sentences in strange languages not understood and different from their native speech.
A foreign tongue hinders the understanding of most hearers (except if it is used rarely, appropriately and briefly) they being ignorant of it and how it relates to what was before spoken or to that which follows after. Unless it is used with discretion, it is hiding from them what we profess rather than teaching them and an unprofitable misspending of time. First, there is no need to utter it, perhaps in Greek, then in Latin and after in English - a treble or a double labour for one. It may be one, two, three or some few more understand a little the languages but all the others do not. Must we therefore, pleasing ourselves, seek to delight the few, to win a little empty praise for our learning, while all the rest stand at a gaze, admiring what is said without edification? We that stand up in Christ's place must not seek our own commendation. There we must paint out the truth lively and plainly, proving ourselves faithful dispensers of God's secrets to the conscience of every believer, doing everything to the utmost of our power. Nevertheless, necessity constraining, such as sometimes to declare the emphasis of a word, often signifying more in the original than in the translation or to note some special phrases to convince someone proudly conceited about his knowledge or in a learned audience, I doubt not of a freedom in this.

Contemporaries 4 (Chart)

2007-01-18T10:34:00.000-08:00

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Faithful Shepherd 4

2007-01-18T04:43:00.000-08:00

Originally appearing on Heavenly Worldliness this is a modified version of Chapter 4 of Bernard's Faithful Shepherd

Of Prayer before the Sermon

The minister and man of God well prepared then, he proceeds to the godly order of divine service, as it is called. We follow the pattern appointed by the church, without wanting to give any offence. The custom is that after a psalm has been sung you may ascend into the pulpit (Ne 8:7), appropriately placed for the benefit of all, or most – so that you can see everyone and they can fix their eyes on you (Lk 4).Begin with prayer before you read the text, as was the custom of the ancient fathers (St Augustine testifies also to it). We are bound here too by religious reverence. Prayer must be the proem (or introduction). It is the Lord who gives both wisdom to understand and words of utterance. It is the Spirit (Ep 6:19, Jn 16) who strengthens their hearts in speaking, who guides them in the truth, calls things to their remembrance and makes them able ministers of the gospel. The disciples (Mt 10; 2 Co 3:5,6) might not go out before they had received the Spirit (Lk 24: Ac 1, 2:47, 13:48); nor may we go up and speak without it.It is not by the instrument that men are converted nor is it (2 Co 3:6) in the words that the power to save lies (Dt 29:4; Is 63:17). But it is the Lord's blessing thereupon, who adds to the church by this means such as are ordained to be saved. Paul plants, Apollos waters, but God gives the increase. Otherwise all is in vain, even if wonders were showed from heaven with the preaching of the Word.

What is required in a Minister to be able to pray well

Here for the minister to do his work, faith is required to go to the throne of grace boldly. Feelings of desire and need of God's blessing are required to pray ardently. Love and sympathy for his hearers are required to cry to God compassionately. A consideration of God's glorious majesty there present is required to speak to him reverently. It must be with understanding and affection; the matter well digested into an order and spoken in a few words briefly.

Long and tedious prayers not commendable

It is not helpful, usually, to be long in prayer, except sometimes on extraordinary occasions. Remember that one may more easily continue praying with devotion than others can hear in silence, religiously giving assent with good attention. Half hour prayers are too tedious, though usual with some men. This is their indiscretion - wearisome to all and liked by none but those who pray them, people who seem to strive to win God by words, or to waste time. It may be assumed that such people do not weigh men's weakness, or that they think prayer is not fervent unless it is stretched out to such a length. Meanwhile, experience shows to every man's feeling that fervency of spirit in prayer is not so lasting but even in a short while is interrupted with wavering thoughts and fantasies so that the edge of godly fervency of affection is soon blunted. Let everyone in praying consider what he is in hearing, and so measure his time and by the like or dislike of the Christianly disposed, whose minds must in these things be our measure.

Of the voice in prayer and gesture

The voice must be audible, continued with one sound, the words uttered deliberately, not huddled up in a hasty manner too irreverently. The gesture is with bended knees; with the eyes and hands lifted up towards heaven.

A set form of prayer in the beginning

It is not amiss (except on some unusual occasion) to observe in the beginning one set form of prayer, as many godly men do. In our prayer we are the people's mouth to God, therefore those who in the pulpit pray for themselves in the singular number, as thus: 'I pray thee open my mouth, etc' are by so doing breaking off from the course of their public function and making it a private action, out of tune and without concord to the rest and so a jarring thing.

Faithful Shepherd 3B

2007-01-16T07:39:00.000-08:00

This is the second part of Chapter 3 on the Minister’s wise and godly proceeding in his pastoral charge to teach his people.

3. Taught but unsanctified

If they have been a taught people and have knowledge but without a show of sanctification teaching about the Law must be urged on them with legal threats (2 Co 7:8) to bring them to feel their sin. Focus on some particular sin that they are guilty of and stress the evil of that sin on them and the wrath of God that must follow (Ac 8:22). Make them sorry so that in the end they may repent from it. Bring true repentance for one sin and it will lead to a hatred of them all. When they are humbled, preach consolation.
4. A believing and conscientious people

If they know and believe, living religiously in a holy way of life , they must be encouraged, commended and entreated to continue and grow daily. Deliver the law without the curse as a rule of obedience not to condemn them (2 Th 1:5, 4:1; Ac 11:23) and stir them with the sweet promises of the gospel to believe it and practice it to the end.
5. Backsliding

If they be declining or already fallen back either in their understanding or way of life call them back and labour to recover them, by convincing them of errors, correcting their vices (Ga 1, etc, Isa 1, etc, 1 Co) and by showing their future miseries if they fall and their happiness if they return again in good time.
6. A mixed congregation

If the people be a mix as our congregations are, they must be dealt with in all the ways we have outlined above.Inform the ignorant, confirm such as have understanding, reclaim the antagonistic, encourage the virtuous, convince the erroneous, strengthen the weak, recover again the backslider, resolve the uncertainty of those who doubt, feed with milk and strong meat continually in season and out of season. When you yourself do not want to labour and the people do not want to hear (1 Ti 4:1, 2), when pleasures disappear, when worldly cares carry away much labour and appear to be so much waste with little hope of profit to follow, yes, even in persecution, then do not cease. Remember that you have a flock to feed and their blood to answer for (Ez 3, Ac 20). Weigh with compassion their misery, consider your glory and reward in winning souls and that it is God who will fully recompense when the people despise you and consider you as nothing.
It is not good to preach without preparationIn performing your office always be very keen to speak but do not attempt to discharge your public duties without preparation. The person best able to think on his feet, the one with the finest memory for recall or with the most voluble tongue for utterance (excellent gifts but much abused due to idleness and the pursuit of vain glory) may not exempt a man from studying, reading, writing and for some time meditating and being continual in prayer. Indeed men of God with extraordinary gifts in the past were diligent searchers. The Saviour and chief prophet exhorts the teachers in Jerusalem in this way (Jn 5). Paul binds Timothy to it (1 Ti 4:13). Peter plainly shows it to be the practice of the prophets (1 Pe 1:10). It seems that Jeremiah read the Psalms (Je 10, Ps 79:6), Daniel perused Jeremiah (Da 9:2). It is certain that Paul had his books and parchments, not to write in but to read from, if Calvin may be believed. Peter we may see looked into Paul’s letters (2 Pe 3:16).
The emptiness of preaching extemporeIt does not fit the weightiness of the work or the reverence of the place to run suddenly to stand up in the place of God. A rash attempt in such high mysteries simply breeds contempt. A man who desires to show off his extemporary faculty shows his indiscretion and folly. Who that is wise will speak before princes or princely peers of princes’ affairs openly with lightness and suddenly of matters on great importance? Who will, who respects the Lord, give the sentence of life and death rashly? The minister in Christ’s chair speaks of Christ, before God and his angels. The matter is the secrets of the kingdom. The precious treasures of heaven are opened by him and set to sail. He is setting before his hearers life and death, heaven and hell, and is pronouncing the sentence of salvation or damnation on them.

Spontaneous undigested ideas of the mind are bound to be delivered in a rash way

Such speaking is often little to the purpose and often as far from the matter as the man is from serious meditations. The world is full of carpers – not all are conscientious hearers. By the rash and heady trundling out of something, without realising you may give an occasion to those disposed to evil, either out of contempt or in order to be contentious. People with this disposition labour for praise. They either play the worldling all the week or delight in their pleasures and yet can suddenly give people a sermon. However, they often lose what they are looking for from the wise and judicious hearer. Holy things are not to be handled hastily lest we throw pearls to pigs. Maintenance is provided and time is allotted for this and so we do not need, unless we choose, to undertake such work without preparation. Such lightness in preaching gives an airy idea of preaching though not the regular preaching seriously done by study and thinking about the future.Preaching should not be a labour of the laps or talk of the tongue, the result of a light imagination, but a serious meditation on heart knowledge grounded in much study and the illumination of the Spirit.To preach this way will make people take your words seriously. It will move your hearers to reverence, bring more credit to God’s ordinance, work more effectively, yes, pierce more deeply, if you speak with authority, as you will if your words carry the weight of reason and religion and are delivered with a conscious knowledge of the truth.

Contemporaries 3

2007-01-16T07:00:00.000-08:00

Isabel Wray, Lady Darcy (d 1622)
SABEL Wray (d 1622), a patron of clergymen, was, along with her sister Frances Wray (d August 1634), a great help to Bernard in his early days, providing him with the finance he needed to proceed to Christ's College, Cambridge. Isabel was the daughter of Sir Christopher Wray of Glentworth (c1522-1592), the lord chief justice and his wife Ann Brocklesby [nee Girlington] (d 1593). Unlike their anti-puritan father the daughters and their brother Sir William, were sympathetic to radical Protestants like the Se-Baptist John Smyth (d 1612).
In 1586 Isabel had a Katherine Wright, who was believed to be possessed by a demon, taken to her house at Walton, near Chesterfield, for godly ministers to treat her. Eventually John Darrell (c1562-c1607), who later enjoyed a spectacular, if short-lived, career as an exorcist, was credited with curing Wright. He later sent Isabel his own account of his successful exorcisms and she no doubt introduced him to the circle of Puritans led by Arthur Hildersham, centring on Ashby-de-la-Zouch. Darrell moved to Ashby and these Puritans became his staunch supporters.
According to the ODNB Isabel and her second husband Sir William Bowes were angered by opposition to the millenary petition for church reform made when James I came to power. They expressed their views in a letter to the Earl of Shrewsbury of 17 December, 1603. Paying what was then an unusual tribute to female skills in matters theological, Sir William wrote that he had consulted with his wife before writing as ‘she is verie wise, especiallie in thinges of this kind’. He passed on his wife's detailed criticisms of the University of Oxford's disparaging answer to the millenary petition and Isabel added her own postscript, comparing the Answer to Rabshakeh's ultimatum to Hezekiah (2 Kings 18) - 'railing Rabshakeh’ was a stock figure for a blasphemer in literature of the time. She also prayed that God would turn the king's heart and lead him to favour the petition. Shrewsbury replied to Lady Bowes that ‘your indiscrete comparison bewrayes the weaknes of your womanhode, thoughe much disagreeing from the modestie of your sex’. He went on, invoking the example of Eve, to warn Sir William against following his wife's counsel and bewailed the influence Puritan ministers had on ‘simple women’.
It was at Isabel's Coventry home that Bernard later met in conference with Hildersham, Smyth, William Brewster, John Dod, Thomas Helwys, John Robinson and others in 1606 to discuss conditions in the Church of England. At this conference Smyth and Helwys argued against the Church of England and in favour of separation from it. Their position was rejected by the majority but at this point Bernard seems still to have been favourable. Eventually he decisively rejected separatism and vehemently attacked separatists. Perhaps Isabel was still sympathetic at this point too. In 1611 Helwys dedicated an anti-predestinarian work, A Short and Plaine Proofe, to her, voicing his gratitude for past support and hoping God would reveal to her the truth of his arguments.
There is no evidence that Isabel gave Helwys any further support but she continued to be generous to Puritan ministers, particularly where they had lost their livings for nonconformity. Among those who benefited from her patronage were Paul Baynes (1560-1617) and Richard Rothwell (b 1563). She was the sponsor of Rothwell's successful ministry in Durham and paid his salary of £40 a year.
Isabel was first married to Godfrey Foljambe (1558–1595), a Derbyshire JP and MP. Four years after his death, she became, in 1599, the second wife of Sir William Bowes of Bradley Hall (c 1575-1611), a Durham gentleman who, during Elizabeth's reign, held several important offices in the north of England and served on embassies to Scotland. Sir William died in 1611 and on 7 May 1617, Isabel married her third husband, John Darcy, third Lord of Aston (1579-1635). She was his second wife. She herself died on 12 February, 1622, at her house in Aldwark, near Rotherham, Yorkshire and was buried in nearby Rawmarsh.

Frances first married Sir George St Paul (c 1562-1613), Baronet of Snarford, then Robert Rich (1559-1619), first Earl of Warwick, on 14 December, 1616. He had been married to Penelope Devereux with whom he had seven children but they divorced in 1605. She lived until August, 1634.

Faithful Shepherd 3A

2007-01-16T03:49:00.000-08:00

Originally appearing at Heavenly Worldliness this is a modified version of the first part of Chapter 3 of The Faithful Shepherd

Of the Minister’s wise and godly proceeding in his pastoral charge to teach his people

A Minister must feed his flock

A minister placed over a congregation, as we say, is appointed to it by God, and there he must be content to stay, unless he be lawfully called from there, or some necessity compel him to depart.That flock he must forthwith begin to feed, and not only desire their fleece. Wages are due to the worker. The painstaking labourer should reap the profit and not the idle loiterer.

How to rightly and usefully feed different sorts of people

To rightly feed it is necessary, to weigh what state they stand in and to consider their condition. A counsellor must know the case to give sound advice, the physician must know his patient to administer a wholesome potion and he who will benefit a people must be skillful to understand his hearers.
1. Ignorant and unteachable

If ignorant and unteachable, prepare them to receive the Word and win them from their own ways, adopted customs and superstitious practices; from their supposed good intents, the examples of their blindly-led forefathers; from well liking Popish religion as the best according to carnal reasoning and worldly thinking; from dislike of the truth now taught them; and from the misguided idea that they are in fact happy enough. See these and such like impediments, as rubbish to be removed and aim to lay a foundation by reasoning with them and powerfully convincing them of sin so that they may be pricked in their hearts and see the necessity of your preaching to them. (Acts 17:2, 3:17; 2:36).If this touches them and they become co-operative then deliver gospel teaching more generally at first and, as they change, more particularly. (Acts 17:30, 31). If they remain obstinate and will not receive the Word after sufficient time of trial they deserve to be left (Mt 10:14; Pro 9:8; Mt 7:6; Acts 19:8, 9, 17:33).
2. Ignorant and teachable

If ignorant but willing to be taught, they must be first catechised and taught the grounds and principles of religion – the Creed, Lord’s Prayer, Ten Commandments and teaching on the sacraments. With this milk they must be fed or else never expect them to be able to receive strong meat. They cannot understand or judge interpretations without it. (1 Cor 3:1; Heb 5:13; Jn 16:12; 1 Pet 3:21; Lk 1:4). All arts have their principles which must be learned, so has religion.

That people must be catechised and the manner how

Experience shows that little profit comes by preaching where catechising is neglected. Many there are who teach twice or three times in a week and yet see less fruit for many years labour by not also catechising than some reap in one year who perform both together.This sort of catechising is to be performed by propounding questions and the people answering them. This plain and simple kind is the best and will bring the most profit, though it seem childish, and tedious to many.

Children (as all are without knowledge, yes babes at first) must be dealt with as children. Many teach the catechism but in a rambling style. Experience declares that this does not help the more coarse sort at all, which is what most in country congregations are like. Those who will catechise correctly must teach, that is listen as well instructing. Catechising is listening and instructing and one catechised is resounding. In schools masters never help scholars who do not listen, even though they give lectures.Let the people then learn the catechism word for word and answer every question. Do not interrupt beginners with interpretations nor go further with any than he is able to say well. After come to the meaning and ask for an answer then from them, how they understand this or that in one question and another but do not go beyond their own ideas. Wait a while for an answer but not too long. If someone does not know, ask another; if anyone only stammers at it, help him and encourage him by commending his willingness. If no-one can answer a question, explain plainly how they might have understood it and then ask someone again and praise him if he understands it and answers after your telling him.

Note variations in ability and deal with them accordingly. Take a word or a part of an answer from one, while expecting more from another. Teach with a cheerful manner, with familiarity and lovingly. Openly commend those who are keen. Also speak to them heartily in private too. Aim at goodwill. Hardly anyone will learn from one he hates. Feel free to answer anyone asks and gladly take the opportunity to show that you are always willing to teach. Be familiar but beware of contempt. Never permit anyone to laugh at others who fail. It will totally discourage them from coming. Make much of the lowest, esteem the best, as appropriate, to make the rest want to reach the same standard. Rebuke the wilful and obstinate as they deserve, so that their example does not make those easily led careless or the better sort less attentive.

Thus through God’s goodness you may benefit others by catechising. Also draw them into it without compulsion. If you are proud and cannot stoop to their capacity or you are too impatient to hear an ignorant answer or disdain being familiar, few will come to you willingly and none except by force and you will not benefit many. Experience has been my schoolmaster and taught me these things and I find great fruit from it to my comfort.

We must suspect that we have failed in our duty if no-one benefits from our efforts. Perhaps our hearts do not sincerely seek what we seem to profess to seek. We teach as usual, of course, but we do not conscientiously endeavour to save our people.

Bernard Family Tree

2007-01-16T03:38:00.000-08:00

John Bernard (1515-1592 26 Aug buried) Married Anne Wright (c1520-15?) Third wife

Richard Bernard (11 Apr 1568-1641 Mar) Married ?

1. Cananuel (born 1601)

2. Besekiell (baptised 18 Oct 1602)

3. Hosell (baptised 30 Apr 1605)

4. Masakiell (baptised 27 Sep 1607)

Married Mary

20 Mar 1636 emigrated from Weymouth, Dorset, to Weymouth, Mass, Tailor or clothier

John (1633) Nathaniel (1635)
Mary (27 Sep 1637) Sarah (5 Apr 1639)

5. Mary (baptised 24 Sep 1609-died c1683 Providence, RI)
Married (15 Dec 1629, High Laver Church, Essex, England)
Roger Williams (born London c1599-died 1683 Providence, RI)
10 Dec 1631 emigrated to New England , from Bristol on Lyon

6. Beniemene (born 11 Oct 1613 died the next day)

A Timeline

2007-01-16T03:10:00.000-08:00

1568 11 Apr Born Epworth, Lincolnshire
30 Apr Baptised at Epworth
b. John Welsh of Ayr, Scots Reformer
Mary Queen of Scots flees to England, arrested by Elizabeth I
1569 Pope excommunicates Elizabeth I
1571 b. Puritan Henry Ainsworth
1577 b. Richard Sibbes Puritan
1592 [24] Enters Christ's College, Cambridge
1593 d. Henry Barrowe, John Greenwood, John Penry, Puritans and separatists
1595 [27] Graduates BA
1598 [30] Graduates MA, first edition of works (?)
Edict of Nantes passed in France guaranteeing protestant rights
1599 b. Oliver Cromwell
1601 [33] Marriage and birth of Cananuel. Translates Latin poet Terence
19 Jun Becomes vicar at Worksop, Notts
1602 [34] 18 Oct Baptism of Besekiell
Large Catechism first published
1603 James I becomes King, Arminius takes up his non-predestination position
1604 Puritans meet James at Hampton Court. Hopes dashed
1605 [37] 9 Apr Deprived of his living in Worksop
30 Apr Baptism of Hosell
1606 Forms separatist congregation in Worksop
1607 [39] Returns to original charge at Worksop
June Faithful Shepherd first published. Also an edition of his works.
27 Sep Baptism of Masachiell
1608 [40] Book against separatism published
‘Presented’ for refusing to use the sign of the cross in baptism
1609 [41] An expanded edition of Faithful Shepherd appears
The sinners safety published
24 Sep Baptism of daughter Mary

d. Jacobus Arminius
1610 [42] Contemplative Pictures published and a pro-Anglican book

Arminians issue Remonstrance containing 5 articles

1611 Again ‘presented’ for refusing to use the sign of the cross in baptism

King James Bible first published
1612 [44] Moves to Somerset
Josuahs Godly Resolution (on household duties) first published
1613 [45] Book on catechising and maintaining the minister published
1614 [46] Complete works published

1615 b. Puritan Richard Baxter

1616 [48] Davids Musick (Psalms 1-3), A Staffe of Comforth to Stay the Weake published and A Weekes Worke, And A Worke For Every Weeke first published
b. Puritan John Owen

1617 [49] Commentary on Revelation published
1618 Book of Sports published. Contradicts Puritan view of the Sabbath. Forced to read it

Synod of Dort called in the Netherlands to answer the Arminians

1619 [51] Work against popery published
1620 Plymouth, Massachusetts colony founded by Puritans

1621 [53] The Good Mans Grace. Or His Stay In All Distresse and The Seaven Golden Candlestickes published

1623 [55] Looke Beyond Luther first published

b. Blaise Pascal, philosopher b. Francis Turretin, theologian
1624 [56] Son Cananuel becomes rector of Pitney, Somerset
1625 [57] Son Cananuel becomes vicar of Huish Episcopi, Somerset

Charles I becomes King. Opposes Puritans
1626 [58] Rhemes Against Rome published
1627 [59] The Isle Of Man and book on witchcraft first published
1628 [60] Ruth's Recompense published

William Laud becomes Bishop of London and steps up oppression of Puritans
b. Puritan John Bunyan
1629 [61] 15 Dec daughter Mary marries Roger Williams in High Laver, Essex
The Bible Battles published
Complete works published
Charles I dismisses Parliament
1630 [62] Common Catechism with commentary first published
John Winthrop and many other Puritans emigrate to America

1631 [63] 11 Oct Birth of Beniemene who dies the next day
10 Dec Mary and Roger emigrate from Bristol to New England
Christian See To Thy Conscience published
1632 b. John Locke, founder of empiricism

1633 [64] Birth of grandson John to Masachiell

Book of Sports is renewed
1634 [65] October Cited for his nonconformity
1635 [66] Birth of grandson Nathaniel to Masachiell
The Ready Way to Good Works published
1636 [67] 20 Mar Masachiell (tailor) emigrates from Weymouth to New England
Writes to church elders and magistrates in Massachusetts Bay Colony about their church practices and enfranchisement provisions
Harvard founded by Puritans
1637 [68] 27 Sep grand daughter Mary born in New England
1638 The National Covenant

1639 [69] 5 Apr grand daughter Sarah born in New England
1640 Works with John Talbott, Milton Abbas and Robert Walstead, Bloxworth, to circulate a petition against the etcetera oath
Charles I summons Parliament. They curtail his power

1641 [71] Anatomie of the Service Book, Short View of the prelatical C of E, The Article of Christs Descension into Hell and a book on the Sabbath published. Edition of Works published
31 March death at Batcombe, Somerset

Faithful Shepherd 2

2007-01-15T11:00:00.000-08:00

Originally appearing at Heavenly Worldliness, this is a modified version of Chapter 2 of Bernard's Faithful Shepherd of 1607.

Of the lawful entrance of a Minister into the Ministry and also into his charge and place
We see that it is no disgrace for anyone to be a minister of the gospel. It is a calling worthy of any qualified in the excellent manner. However not everyone is worthy of it or suitable for it but only such as are called and sent by God, being provided with gifts to some extent and so able to discharge the office of a teacher and stirred up with a godly affection to want the office.
A minister must be called by God and sent by the Church. Thus being sent by God, the church, or they to whom the authority of the church is committed, must conduct an examination. They must test you and approve you by discovering whether you have been equipped with such gifts as are necessary for a minister. They must then call and institute one lawfully presented to a pastoral charge to take care over the flock. We may not take it on us before we are called. If any run before the Lord call, as many do for profit, ease and honour, they may condemn themselves by haste and go without expectation of good speed (Lk 24, Ac 1). God appoints only those he prepares beforehand, giving them gifts to perform their duty. Jerome says that if a priest is ignorant of the Law of the Lord then he is shown not to be priest of the Lord, after all. In the same way, an unfit man who is ignorant and vain may be man’s minister but he is not Christ’s messenger.
Motives to the Ministry

Again, if we run without the authority of the church it is presumption, contempt of authority, breach of order, the nurse of confusion, the mother of schism and the bane of churches’ peace. If we begin well we are more likely to end well. First let us take our warrant, then proceed in the commission and aim at a right end. Let true zeal move you for God’s glory, the advancing of Christ’s kingdom, the conversion of sinners and to build the body of Christ. Seek to open the eyes of the blind, to turn them from darkness to light, from Satan to God, to edify the body of Christ and to overthrow the power of darkness. Do not enter for profit, for fear of poverty or for ease, because you do not want a menial job. Nor simply to be held in high esteem. Let the chief ends of the ministry be what you aim at. Seek God not yourself, lest with Judas you find your desire being for the bag and so losing God’s blessing. There is a proper end for everything. The Lord shows why he has appointed pastors for his church. If we surreptitiously seek anything else, hoping to gain from it something God’s appointment does not aim at, it is a hypocritical abuse of holy things by a deceitful heart, as Jezebel did when she called a fast for Naboth’s vineyard. Such hearts reveal themselves eventually in idleness, covetousness or proud aspiring.
The Minister’s gifts must fit his place

When God has equipped and the church approved, because God’s gifts come freely so we must endeavour to purchase a place by simony. Nor should you choose it because you are eager for the best post, but according to your gifts. Look for the place where your gifts are most likely to profit a people.A man may be a fit minister of Christ yet not be suited to every congregation. Few are as well suited to a meek company as a mild and soft spirit; to a small group as one with a quiet voice (otherwise only some will hear while the rest must stand and gaze); to stubborn people as an undauntable mind - a hard knot requires a hard wedge; to a great assembly as one with a loud voice; to a more learned church a good student and to a less educated sort as one with less understanding. Join like to like, that pastor and flock may fit together, for their best good.The congregation reaps small benefit where the preacher’s gifts do not suit the place. Therefore, as we must have conscience to enter into the ministry rightly so we must be very particular to settle ourselves ourselves with the right people. That is the best way to make it easy for ourselves and to edify them.

Faithful Shepherd 1B

2007-01-13T01:34:00.000-08:00

Here is the rest of Chapter 1, originally posted at Heavenly Worldliness

HY then should any disdain (O you sons of nobles) to take this calling on you? Hear, I pray you, (you heralds of the ever living God) may it possibly seem a small thing (2 Co 2:15, 10:5) to be a people separated to God himself from the multitude of men? To be the sweet savour of Christ in all that are saved and them that perish? To cast down the imagination of man, and every high thought against God? To bring it captive to the obedience of Christ? Is it a small matter to meddle with the secrets of God, to save souls, to open for or shut against the door to the kingdom of heaven?Many other callings are both on the earth and for the earth or earthly matters. But this concerns the soul and heavenly things. This calling in every part forces heavenly thoughts on a man in a way that no other really does. When a minister truly speaks God’s Word, he can speak freely to all and they must listen to him with reverence, as though God spoke. Otherwise, it will be easier for Sodom and Gomorrah in the day of judgement than for that person or people (Mt 10:14,15).Erasmus says that if we rightly think about it, though they are not equal to kings in magnificence, pastors, bishops and all pastors, are kings. And in case that may seem an exaggeration, he proves it by comparing the matter and scope of the one calling with the other. The honour and exaltedness of a bishop (see Ambrose in his Pastorali) are beyond compare. Even the splendour of a king or crowned prince is very much inferior to it in comparison, just as the lustre of lead cannot compare with that of gold.Then again a little later in the same book he says that there is nothing in this world as excellent as a priest, nothing as exalted as the power of a bishop. Now lest this should be taken as spoken only of such as are bishops it is clear that here he must mean bishops and priests as he speaks of priests before bishops.
It must be understood of good bishops and priests, of course. He says that there is nothing in this world as unwholesome as impious bishops and priests, as the papists are. Their God is their belly, they glory in flattering themselves about their ability, honour and the idle talk they busy themselves with. Their understanding is earthbound. They are greedy and determined to listen only to their own grasping words. They are like creatures who are very experienced in finding pleasure in the places where they daily dabble. They have a rapine spirit at work in them. They combine their benefits and honour with insatiable lust. For them murkiest darkness is eternally reserved.But for such as are faithful a crown of glory is reserved. By saving souls they shall shine in heaven like the stars for ever and ever. We thus see the necessity of this calling, its honourable nature and how highly it is magnified by God himself and good men. There is no reason why among us who are called Christians, it should be thought of as such a contemptible calling when the very heathen, who never knew the true God, revered it so much. It is recorded that among the Athenians no king was created before he had taken orders and was made a priest. The Egyptians are said to choose their priests from philosophers and their kings from priests.

Uzziah, a mighty king in Judah, though he offended by being presumptuous, nevertheless by his act declared his high esteem for the priest’s office. He showed that it was not as lowly in his eyes as the Christian ministry is among many of us. It is an office more suitable for the mightiest person of the best education and noblest birth than for the basest of the people and the lowest sort, the type of person on whom it is cast, for the most part, because the wise men of the world, men of might and nobility, consider it beneath their dignity. The Word itself is too simple a subject for their deep conceits and ambitious policies. But this is the Lord’s doing (1 Co 2) so that the foolish things of the world might confound the wise; the weak things the mighty; vile things and despised things (so is God’s choice) to bring to nothing the things that are; that all may be said to be of him, and he have the more glory, who for this is to be praised forever. Amen.

Faithful Shepherd 1A

2007-01-11T01:53:00.000-08:00

Originally appearing at Heavenly Worldliness, this is a modified version of the first half of Chapter 1 of Bernard's Faithful Shepherd of 1607.

F the necessity and excellence of the ministry and the word preached
When the world by wisdom knew not God, it pleased God in his wisdom (1 Co 1:25) to appoint what the world considers a weak means to save his elect - the foolishness of preaching. This is how God usually shows his power to save all who will be saved. From the beginning, preaching and prophesying have been the way.

This is how it was before the fall and after. In Paradise, God taught Adam and Eve both law (Gn 2:16, 17) and gospel, (Gn 3:15). Before the flood, think of Enoch (Jd 14) and Noah (1 Pe 3:19) and after the flood, Moses, Abraham (Gn 20:7, 18:19) Isaac and Jacob and Joseph (Ps 105:22). Jeremiah says (7:25) that from Moses’ time the Lord kept sending his servants the prophets. James says that ordinary teachers of Moses continued down to his own day (Ac 15:21). The Apostle Paul tells us that as Christ sent his apostles and gave them a promise at his ascension (Mt 28:18,19) so he gave gifts for the ministry and preaching that will go on to the end of the world (Ep 4:12, Is 66:11, Je 33:21). Without such gifts people perish (Pr 29:18). How can people call on him in whom they have not believed? How can they believe in one of whom they have not heard? And how can they hear without a preacher? So preaching is very necessary and so are preachers. This is why the Holy Spirit calls ministers of the gospel 'Light, Salt, Saviours, Seers, Chariots of Fire and their Horsemen, Pastors, Planters, Waterers, Builders and Stewards, Watchmen, Soldiers, Nurses, etc'. He compares them to things both common and useful for their purpose, to draw our attention to how much such people are needed by churches and by nations.

Experience teaches us that it is more through the faithful preaching of the Word that people become civil and humane than by passing laws. Laws can hold sin back but only the Word brings about a good conscience to God, true obedience to men and Christian love and piety. Yes, the Word can work the sort of humiliation and subjection (being the power of God) of a voluntary sort, that no human power can. We see this in the example of the King of Nineveh, his nobles and people.

Therefore, even if men have no more grace, they should consider it necessary to promote preaching. Princes should uphold and maintain it. Why then should men not covet to be in this calling even for the public good. It is not only profitable and necessary but also a very honourable activity and a worthy work (1 Tm 5:1) that both God himself and the worthiest men that ever lived have taken up.To pass over others, Solomon that most wise king, who for regal magnificence and power had no peer, nevertheless called himself The Preacher. Our Saviour Christ chose to honour this calling, and performed in his person the office of a Preacher among men on earth. Before everyone he refused to be a Judge or to be made a King, though he ordained both and is truly both. David, a worthy warrior and a valiant champion, a royal King indeed, did not disdain to be a Prophet of God to the people. Once Priest-like he danced gladly before the ark of God in a white garment. Isaiah is held to be of royal blood yet was a prophet and teacher in Judah.

Some of our leaders, like wicked Esau, condemn the calling for a pot of stew - worldly pomp, pleasure and profit. They wish their children to be anything - worldly lawyers, cheating businessmen, killing medical men, bloodthirsty soldiers, (this is not to be understood as spoken of most men but of those who are thoughtless in their callings) idle loose-livers, swearing ruffians, walkers on Shooters Hill and couriers on Salisbury Plain, to carry on in sin - rather than (as they call them) priests. And yet this state is magnified by God and man. The Lord requires that his ministers be received with double honour. To whom did Christ ever say, except to them, he that hears you hears me, and him that sent me. He who despises you despises me and my Father also?

Think of the honourable titles God sends them out with and how he calls them ministers of God (Ti 1:1), workers together with God (2 Co 6:1), ambassadors of Christ Jesus (2 Co 5:19), elders (Ac 5:20; 1 Ti 6), overseers (Ti 1), fathers, men of God, friends of God, disposers of the secrets of God’s holy ones (Ps 89:19, 106:16), prophets, angels? These are all titles of reverence, honour and pre-eminence.

Contemporaries 2

2007-01-10T00:20:00.000-08:00

Philip Bisse (c1540-1613)
OME time in the summer of 1612 Bernard left Nottinghamshire and headed south to Somerset. It was Bishop James Montague, whom he had known at Cambridge, who gave him a licence to preach in the diocese of Bath and Wells but it was Dr Philip Bisse, Archdeacon of Taunton, who 'purchased the advowson of Batcombe for one turn' and presented the living to Bernard in November 1613. (Technically it involved John Bernard, Bernard's father or brother and James Bisse, brother to Philip). Bernard remained as rector for the rest of his days.

Bisse had been rector at Batcombe himself from 1564 and was apparently a godly man with views approximating to Bernard's own. He probably died the same year that Bernard became rector or just after. (From 1577 Robert Duxberrie had been the stipendiary curate at batcombe). Bisse was one of four eminent clergymen who Henry Barrow the separatist consulted with in 1593. No doubt he urged commitment to the national church. Not to be confused with a later bishop of the same name Bisse served as Archdeacon of Taunton, subdean and canon of Wells and prebendary of Milverton. He was the son of Richard Bisse of Stokeland. The Bisses were a wealthy local family in Batcombe, as well as in other local villages such as Spargrove.
Bisse was a fellow of Magdalen College, Oxford, 1561-1565, when presumably he married. He became a docotr of divinity in 1580. At his death in 1613 he left his library of about 2,000 (1,849 to be exact and worth £1200) mostly theological books to newly founded Wadham College, Oxford, where they can still be seen. This was one of the largest private libraries of the time.

Toplady Extract

2007-01-09T12:19:00.000-08:00

An extract from The Works of Augustus Montague Toplady (1740-1778) Vol IV, pp 313, 314

PILGRIM’S PROGRESS

Some time after the commencement of the 17th Century, a singularly ingenious piece of spiritual allegory was published under the following title, “The Isle of Man, or the legal Proceeding in Manshire against Sin.” The author was the Rev. Mr. Richard Bernard, rector of Batcombe in Somersetshire. This performance seems to have had a great run; my copy is of the eighth edition, printed at London , A. D. 1632.
The above work, in all probability, suggested to Mr. John Bunyan, the first idea of his “Pilgrim’s Progress” and of his “Holy War”. The former of these is, perhaps, the finest allegorical book extant, describing every stage of a believer’s experience, from conversion to glorification, in the most artless simplicity of language, yet peculiarly rich with spiritual unction, and glowing with the most vivid, just, and well conducted machinery throughout; it is, in short, a master piece of piety and genius; and will, I doubt not be of standing use to the people of God so long as the sun and moon endure. It has been affirmed, and I believe the truth, that no book in the English tongue has gone through so many editions, the Bible and Common Prayer alone excepted.

Opinion is divided on how much influence Bernard's work had on Bunyan. The suggestion seems to go back at least as far as 1682 and Thomas Sherman's unauthorised sequel to the first part of Pilgrim's Progress.

Faithful Shepherd Contents

2007-01-09T04:06:00.000-08:00

ONTENTS of the first edition of The Faithful Shepherd
Chapter 1
Of the necessity and excellence of the ministry and the word preached
Chapter 2
Of the lawful entrance of a minister into the ministry and also into his charge and place
Chapter 3
Of the minister’s wise and godly proceeding in his pastoral charge to teach his people
Chapter 4
Of Prayer before the Sermon
Chapter 5
Of the preface after the prayer and of the text of the Scripture
Chapter 6
Of the analysis and resolution of the text
Chapter 7
Of the annotations ('scholies') and interpretation of the words
Chapter 8
Of gathering doctrines from the text
Chapter 9
Of the making use of the doctrine, showing what to do with it
Chapter 10
Of application of the uses to the hearers
Chapter 11
Of prevention of objections
Chapter 12
Of the conclusion of the whole Sermon
Chapter 13
Of such things which are required of a Minister to perform the whole work

Contemporaries 1

2007-01-08T14:14:00.000-08:00

William Brewster (1567-1644)
Refusing as a young man to conform, Bernard was deprived of his living in Worksop, Nottinghamshire, and in 1604 went to Gainsborough, where he spent time with William Brewster and John Robinson. For about 3 years Bernard was an avid separatist. Unlike Brewster he soon reverted to Anglicanism.
Brewster grew up in Scrooby, Nottinghamshire but in 1620, like Robinson, he sailed on the famous Mayflower for the famous Plymouth Colony, New England, where he became a leader. He went to America with his wife Mary and two of his sons.
Scrooby Manor was in the possession of the Archbishops of York and was occupied by Brewster's parents, William and Prudence. William was estate bailiff for the archbishop for 31 years, from about 1580. With the job went that of postmaster, an important position that involved providing stagehorses for the mails. Scrooby was on the Great North Road.

William junior studied briefly at Peterhouse, Cambridge before entering the service of William Davidson in 1584. In 1585, Davidson went to the Netherlands as an ambassador to the States-General. In 1586 he was appointed assistant to Queen Elizabeth I's Secretary of State but lost the Queen's favour the following year.
Cambridge was a centre for reformed religion but it was in the Netherlands that Brewster had opportunity to hear and see more of it. Following Davidson's disgrace, he returned to Scrooby and from 1590 (until 1607) he held the position of postmaster. By this time Brewster's brother James, vicar of the parish of Sutton and Lound, Nottinghamshire, was a rather rebellious Anglican priest. From 1594, it fell to him to appoint curates to Scrooby church. The brothers were soon brought, with other leading members of the Scrooby congregation, before an ecclesiastical court for dissent. They were set on a path of separation from the Anglican Church. From about 1602, Scrooby Manor, Brewster's home, became a meeting place for dissenting Puritans and in 1606, they formed the Separatist Church of Scrooby.
Restrictions and pressures applied by the authorities convinced the congregation of the need to emigrate to the more sympathetic climate of Holland but to leave without permission was illegal so things were complex. On its first attempt, in 1607, the group was arrested at Scotia Creek but Brewster and others were able to escape along the Humber the following year. In 1609 Brewster was made ruling elder of the congregation.
In Leiden the group managed to make a living. Brewster taught English and later printed and published religious books for sale in England, though they were proscribed. In 1619 the printing type was seized by the authorities under pressure from the English ambassador and Brewster's partner was arrested. Brewster escaped and, with the help of Robert Cushman, obtained a land patent from the London Virginia Company on behalf of himself and his colleagues.
In 1620 he headed for America. There he served both as a church leader and as an advisor to Governor William Bradford. As the only university educated member of the colony, Brewster acted as pastor until Ralph Smith's arrival in 1629. Thereafter, he continued to preach until his death in April 1644.

In 1631 Bernard's daughter Mary Williams (1609-c1683) emigrated to New England with her husband Roger Williams (1599-1683). His son Masakiell (b 1607) also went to New England with a group led by Rev. Joseph Hull in 1635.

Brewster was granted land among the islands of Boston Harbour and four of the outer islands that still bear his name. He married a Mary Wentworth and together they had six children (Jonathan, Patience, Fear, Love, Wrestling and one more). Descendants have include William Howard Taft, Zachary Taylor and Katherine Hepburn.

English Works by Richard Bernard

2007-01-08T13:28:00.000-08:00

ERNARD produced around 30 works in English in his life time and they are listed here. His interests are chiefly pastoral.

1. A Large Catechisme Following The Order Of The Common Authorized Catechisme Published For The Use Of his Christian friends and welwillers, the inhabitants of Worsopp, Gainsborough, and Epworth 1602 (Also 1607, 1612)
2. The Faithfull Shepheard The Shepheards Faithfulnesse: Wherein Is For The Matter Largely, But For The the maner, in few words, set forth the excellencie and necessitie of the ministerie; a ministers properties and dutie; his entrance into this function and charge; etc 1607 (see below)
3. A double catechisme one more large following the order of the common authorized catechisme, and an exposition thereof: now this second time published: the other shorter for the weaker sort: both set forth for the benefit of Christian friends and wel-willers. 1607.

4. Christian Advertisements And Counsels Of Peace Also Disswasions From The Separatists Schisme, Commonly called Brownisme 1608 (Also The Separatists Schisme? - not extant)
5. The Sinners Safetie, If Heere Hee Looke For Assurance 1609
6. The Faithfull Shepheard Amended And Enlarged: With The Shepeards Practise In Preaching Annexed Thereto 1609 (see below)
7. Contemplative Pictures With Wholesome Precepts. The First Part: Of God. Of The Diuell. Of Goodnesse. Of badnesse. Of heaven: of Hell. 1610
8. Plain evidences: The Church of England apostolical, the separation schismatical 1610
[Josuahs Godly Resolution In Conference With Caleb, Touching Houshold Gouernement For Well Ordering A Family: A two-fold catechisme: one short, the other more large; both for instruction. In the end, certaine rules, for guiding to a holy conversation. 1612 (Also 1629) - the same as previous catechisms?]
9. Two Twinnes: Or Two Parts Of One Portion Of Scripture. I. Is Of Catechising. II. Of The Ministers Maintenance 1613
10. Davids Musick: Or Psalmes Of That Royall Prophet, Once The Sweete Singer Of That Israel Unfolded Logically 1616
11. A Staffe of Comforth to Stay the Weake 1616

12. A Weekes Worke, And A Worke For Every Weeke 1616 (Also 1628 and 1650? (A Weekes Worke Containing Rules And Directions How To Walke In The Wayes Of Godliness Both To God And to Men) )
13. Key Of Knowledge For The Opening Of The Secret Mysteries Of St Johns Mysticall Revelation 1617
14. The Fabulous Foundation Of The Popedom: Or A Familiar Conference Between Two Friends to the truth Philalethes, and Orthologus 1619
15. The Good Mans Grace. Or His Stay In All Distresse 1621

16. The Seaven Golden Candlestickes 1621
[The faithfull shepeard wholy in a manner transposed, and made anew, and very much inlarged both with precepts and examples, to further young diuines in the studie of diuinitie With the sheperds practise in the end 1621]

17. Looke Beyond Luther, Or, An Answere To That Question, So Often And So Insultingly Proposed By Our adversaries, asking us; where this our religion was before Luthers time? Etc 1623 (Also 1624)
18. The Isle Of Man, Or, The Legall Proceeding In Man-Shire Against Sinne Wherein, By Way Of A Continued allegorie, the chiefe malefactors disturbing both Church and Common-wealth, are detected, etc 1626 (Also 1627, 1628, 1629, 1630, 1640, 1632, 1634, 1635, 1648, 1658, 1659, 1668, 1674, 1677, 1683, 1719, 1778, etc.)
19. Rhemes Against Rome 1626

20. A Guide To Grand-Jury Men Divided Into Two Bookes: In The First, Is The Authors Best Advice To Them what to doe, before they bring in a billa vera in cases of witchcraft, etc 1627 (Also 1629, 30)
21. Ruth's Recompense, 1628

22. The Bible-Battells. Or The Sacred Art Military For The Rightly Wageing Of Warre According To Holy Writ 1629
[The Common Catechisme With A Commentary Thereupon, By Questions And Answers, Following The Verie wordes, as they lie in their order without alteration and Good Christian, Looke to thy Creede 1630 (Also 1631, 1632, 1635, 1640)]
23. Christian See To Thy Conscience Or A Treatise Of The Nature, The Kinds And Manifold Differences Of Conscience 1631
24. The Ready Way to Good Works 1635

25. The article of Christ's descension into hell 1641

26. The Anatomie Of The Service Book, Dedicated To The High Court Of Parliament Wherein Is Remonstrated the unlawfulnesse of it, etc (by Dwalphintramis) 1641
27. A Threefold Treatise Of The Sabbath Distinctly Divided Into The Patriarchall, Mosaicall, Christian Sabbath: for the better clearing and manifestation, etc 1641
28. The Bibles Abstract And Epitome The Capitall Heads, Examples, Sentences, And Precepts Of All The Principall matters in theologie: collected together for the most part alphabetically, etc (Pro Richardo Barnardo) 1642
29. An Epistle Directed To All Justices Of Peace In England And Wales 1642
30. Certaine Positions Seriously To Bee Considered Of Shewing The Danger Of Doing Any Thing In And About the worship of God that hath not warrant from his written word 1644
31. Thesaurus Biblicus, Seu, Promptuarium Sacrum Whereunto Are Added All The Marginal Readings With The words of the text, etc (with William Retchford) 1661 (Also 1664)

Collected editions of his works in Latin and English appeared in 1598 (?), 1607, 1614, 1629 and 1641. Bernard's very first published work was a translation of the Latin poet Terence, which went into at least six editions.

The life of Richard Bernard 1568-1641

2007-01-06T07:37:00.000-08:00

HIS prolific Puritan pastor and writer who produced mostly practical works deserves to be better known and it may be possible through this blog to bring that about.

His most influential work was The Faithfull Shepheard and his practice (1607 and 1621), a handbook for ministers. He also produced several catechisms and a commentary on Revelation. His most popular work The Isle of Man (1627) reached its sixteenth edition in 1683 and was reprinted in the 19th Century. His Faithfull Shepheard rivalled Baxter’s Reformed Pastor and his Isle of Man may have inspired Bunyan’s Holy War. In 1865, James Nichol republished his sermons on the Book of Ruth, Ruth’s Recompense. He also wrote against separatism on one hand and prelatic imposition of ceremonies and popery on the other. Other works include Christian See to thy Conscience and Bible Battles.
The son of John Bernard (1515-1592) and his third wife, Anne Wright, it appears that when a small boy, two prominent ladies (Isabel and Frances Wray) took notice of him and paid for his schooling. Like Puritans William Perkins and William Ames, he became a student at Christ’s College, Cambridge. This was in the 1590s (entrance 1592, BA 1595, MA 1598).

Back home in Epworth, Lincolnshire, he completed a translation of ancient Roman playwright Terence. Married by 1601 he and his wife had six children. Some had quite unusual names, eg Cananuel (who later became a minister himself), Besekiell and Hoseel. His refusal to conform meant he was deprived of his living in Worksop, Nottinghamshire, in 1604 and went to Gainsborough, where he spent time with William Brewster (1567-1644) and John Robinson (1575-1625). Appearing to embrace separatism, in 1606 he covenanted with about a hundred people from Worksop and neighbouring parishes to form a church. By the following year he had returned to his parish post, his brief separatist flirtation over.

From 1612 he was based in Somerset where he succeeded a faithful and godly man called Dr Bisse in the parish of Batcombe, near Shepton Mallet, North East Somerset. In 1634 his nonconformity was again attacked. The Bishop of Winchester had been a friend in college and perhaps this enabled him to weather the storm. His successor at Batcombe was Richard Alleine (1611-1681). (Cf Brook, vol 2, 460 who says Bernard’s assistants were Robert Balsom (d 1647) then an Edward Bennet). In the ODNB Greaves comments that ‘throughout most of his career Bernard was an example of those godly protestants who practised as much nonconformity as they could within the established church, yielding to authority as necessary but willing to work with those bishops who appreciated his marked commitment to elevating the piety of his parishioners through preaching and catechising.' His daughter Mary married Roger Williams (1603-1684) in 1629 and emigrated with him to New England in 1631.