CALDER WOODS RECANTATION: OR, A Tripartite Discourse.  
DIRECTED TO SUCH OF the Ministry, and others in Scotland, that refuse Conformity to the Ordinances of the Church.  
Wherein the Causes and bad Effects of such Separation, the Legal Proceed against the Refractory, and Nullity of their Cause, are softly lanced, and they lovingly invited to the uniformity of the CHURCH.  Epist. jam. cap. 3. 
Vbi Zelus & Contentio, ibi Inconstantia & omne opus pranum.  
LONDON, Printed by Bernard Alsop, dwelling in Distaff Lane, at the Sign of the Dolphin. 1622.   

TO THE IMPARTIAL READER.  
I Am not ignorant (impartial Reader) that to persuade or contend for Redress without Authority, little prevails, and oft times exposeth such Motions to Contempt or Malice: yet the love I own to the Peace of the Church, enforceth me to solicit Conformity in a matter of great consequence. If any challenge my insufficiency, or interest; let them know, that I much more estimate the weak endeavours of good meaning, than the more learned shows of Pharisaical Ostentation; That I am as well liable to give account of my Talon, as the Arch Pillars of most profound Learning; and that armed with these Reasons, I care not what the most Censorious Critic or Thrasolike Braggadochio can degorge against me. One favour I crave, That thou wilt not curiously inquire what I have been, or pry into my former Errors (for which, I humbly beg pardon from the Mercy-Master in Heaven, and from his Vicegerent, my dread Sovereign upon Earth) but consider with judgement what now I am, and how affected to the Truth. I have in this ensuing homespun Discourse freely expressed myself touching the Controversies which have long troubled the Church of Scotland. In it I neither wrong the dead, cast contempt upon the living; neither level I at any man's person, further then, in the inquiry of Truth, may conduce to the advancement thereof, and public good. In this pursuit, I have left all extravagant Wanders, and balked all circulating Compliments (too common both to Wits and Writs in this Age) and have run post in the high way; wherein if I have stumbled, I expect less harm, or more pity. What I have written, is without Art or Insinuation; perhaps it may prove the less graceful: yet I hope it shall find correspondence in the minds of those that are not embarked in partiality, and love's the whole better than a part.  
Farewell. Amsterdam, this 29. of Novemb. 1622.   


CALDER WOODS RECANTATION: Or, A TRIPARTITE DISCOURSE.  
IT is foretell of Christ, That in the latter days it should be said, Lo there, lo here is Christ; which by the Learned is understood, not as if the Person of Christ should be assumed and counterfeited, but his Authority and Pre-eminence, (which is to be Truth itself) that is to be challenged; Ecce in deserto ecce in penetralibus: Some have sought the Truth in the Conventicles and Conciliables of Heretics and Sectaries; some, in the external form and representation of the Church, some one way, some another: but the true Badge of the Church, and finding of Christ, is in Unity, Peace, and Brotherly Love..  
Whosoever then by contentious controversies in matters indifferent, unswaddle the Church of her Bonds of Peace, are in the right way of dividing the Unity of Spirit, to open a Gap to all disorder and scandal, that thereby the weak may be brought to an incertainty of Religion, the perverse reject it, or that the Enemies of the Church may make Music by their disorder. For this cause I am in good hope, that whatsoever shall be spoken sincerely, and modestly, for appeasing the Relics of such controversies as disturb our Church of Great Britain, but more specially of Scotland, will be taken in good part, and be displeasant to none. If any be offended at this voice, Vos estis fratres, you are Brethren, why strive you? He shall give a great presumption against himself, that he is the party that doth his Brother wrong. I will not enter into the controversies themselves; they are so forestalled and determined by many more Learned Pens, that whatsoever I might say, might seem borrowed, or of less weight. All men know and confess, they are none of the high Mysteries of Faith, which detained the Church many years after her first Peace; neither do they concern that great part of the worship of God, of which it is true, Non seruatur unitas in credendo, nisi eadem sit in colendo: but we contend about Ceremonies, Policy, and things indifferent. Let the offending side aggravate their Grievances as they please, yet are they but Ceremonies for which they have so long contended, and wherein no Holiness is put, other than Order, Decency, & Conveniency; neither are these Ceremonies so much stood upon, as due obedience to Superior Powers. If God tried Adam with an Apple, it is enough; the sin is not valued, but the prohibition. Shimei was slain for going out of the City; the Act was little, but the Bond was great.  
I will then first take a sincere view and consideration of the accidents and circumstances of Church-controversies (at least such as concern ourselves to look unto) amongst which I find, that the imperfections in the conversation of those who had the chief place in the Church, and their misgovernment, hath ever been the prime cause of Schisms, and Divisions: For whilst the Governors of the Church continue full of Knowledge, and Good Works, according to their Dignity, and the precious care of Souls imposed upon them; so long the Church is situated (as it were) upon a Hill; no man maketh question of it, or seeketh to departed from it: But when these Fathers and Leaders lose their Light, and that they wax worldly lovers of themselves, or pleasers of men; then do men begin to grope for the Church, as in the dark; they are in doubt, whether they be the Successors of the Apostles, or pharisees. Howsoever they sit in Moses Chair, yet they never speak tanquam authoritatem habentes, because they have lost their reputation in the Consciences of men, by declining their steps from the way they trace out to others; so that nolite exire had need continually to be beaten in the ears of men, so ready are they every way to departed from the Church: For it is the policy of the spiritual Enemy, either by counterfeit holiness of Life to establish and authorise Error, or by the corruption of Manners draw in question Truth and lawful things. This concerneth certainly the Bishops to look unto; to whom I am witness unto myself, that I stand affected as I ought: No contradiction hath supplanted in me, the reverence I own to their Calling; neither hath any detraction or calumny imbeaseled my opinion of their Persons. I know some of them, who are most pierced with these accusations, to be men of great virtue; and for the rest, I can condemn none. I know it is truly said of Fame, Pariter facta atque non facta canit; their taxations come not all from one Coast: they have many different Enemies; some, ready to slander them, some more ready to amplify such scandal, and some most ready to believe it: Magnes mendacij credulitas, Credulity is the Loadstone of Lies, and Envy will creep, where it dare not go. But if any have lost their first Love, if any be neither hot nor cold, if any have stumbled at the Threshold in such sort, that they cannot sit well that entered ill; it is time they return whence they are fallen, and confirm the things that remain. Great is the weight of their fault, & eorum causa abhorrebant a Sacrificio Domini. It is the weakness of humane frailty, rather to take poisonable Receipts out of Gold-glistering Boxes, then wholesome Medicines from course cleanly Vessels of Clay: But it were better we had Elias Hunger, or Samsons Thirst, in taking our Meat from a Raven, or our Drink from the jawbone of an Ass, rather than to deface them, or cast contempt upon their Calling. The holy Angel would give no sentence of Blasphemy against the common Slanderer, but increpet te Dominus. It is noted in the Ecclesiastical History, That the ancient Synods, when they deprived any Bishops, never recorded the Offence, but buried it in perpetual silence. I'm purchased his Father's Curse, for revealing his Father's disgrace. Many good Fathers spoke severely against the unworthiness of Bishops: One saith, Sacerdotes nominamur & non sumus; another saith, Nisi bonum opus amplectaris Episcopus esse non potes: but these, nor no other, ever did put doubt of the lawfulness of the Calling and Ordination of Bishops.  
The second cause of Controversies, is in multiplying of them by men, whom the Church never wanteth; and who love's the salutation of RABBI, not so much in Ceremony and Compliment, as in inward Authority, which they seek over men's Minds, in drawing them to depend upon their Opinion, and to seek Knowledge at their Lips: These are the true Successors of Diotrephes, Lovers of Pre-eminence, and do delight upon another sort of Spirits, which do adhere to them, Quorumque gloria in obsequio; stiff Fellows, who in zeal follow mightily after those, upon whose Oracles they depend; and are, for the most part, men of young Years, or superficial Understanding, or both, and carried away with enticing apparency of Singularity, Goodly Names, and Pretences: Pauci res ipsas sequuntur, plures nomina rerum, plurimi Magistrorum; the matter controverted, is least thought upon. Yet about these Controversies, are wreathed and interlaced such accidental or private Emulations, and Discontentment's, as joined together, break forth into such contention, as violates either Truth, Sobriety, or Peace: Some will be no longer ex numero; others side themselves, before they know the right hand from the left; Transeunt ab ignorantia ad preiudicium, they leap from Ignorance to a prejudicate Opinion, and never take sound judgement in their way: so that inter iwenile consilium & senile preiudicium omnis veritas corrumpitur, when such are indifferent, and not partial, then is their judgement weak and unripe through want of years, and when it groweth to strength, it is so forestalled by preiudicat opinions, that it is made unprofitable. Between these two, the Truth is encroached upon, Supreme Powers contemned, and the Honourable Names of Purity, Reformation, and Discipline are trampled upon and made the subjects of contention.  
The third occasion (as I observe) of our Controversies, is an extreme unkind detestation of some former Heresy or Corruption, already acknowledged or convicted. Upon this Root, have most of the Heresies and Schisms of the Church sprung, whilst men have grounded their Zeal, and measured the bonds of most perfect Religion, by the furthest distance from the Errors last condemned: but these be Posthumi Haeresium filij, Heresies or Schisms that arise from the ashes of such as are already extinct. Some think it the true Loadstone, to try which Doctrine is good and sound, by measuring which is more or less opposite to the Church of Rome, be it Ceremony, Policy, or Matter of Government: yea, if it be matter of greater moment, that is ever most perfect, which is removed most degrees from that Church; and that ever polluted, or blemished, that participateth in any apparency with it. But is it reason, I pray you? because we differ from the Roman Church in the adoration of the Elements, and substance of the Eucharist; shall we also abandon the reverend, modest, comely, and commendable receiving thereof upon our knees? No: we must keep the good, and reject the bad. It is a consideration of much greater wisdom and sobriety, to be well advised, Whether in the general demolition of the Church of Rome in Scotland (all men's actions being imperfect) some good was not purged with the bad? The Husbandman doth not disclaim his heap of Corn, because it is mixed with Chaff; neither doth the Fisherman refuse his Draught of Fish, because there is some Weeds in the Net; or doth God separate himself from the faithful Soul, because it is polluted with humane corruptions? It was the ancient custom of the Fathers (saith Augustine) to approve rather than reject the good things which they did find in the very Heresies and Schisms.  
The fourth cause of our Controversies, I take to be the partial affectation and imitation of Geneva and foreign Churches (a matter which in former times hath much troubled the Church:) for many of our Ministers, in the time of their Persecution (as they call it) or rather Prodigals flight, having been conversant with the Churches abroad, and received a great impression of the Government there maintained, violently seek to intrude the like into our Churches: But conveniamus in eo quod convenit non in eo quod receptum est alibi, let us not apishly imitate every new coined Custom; Non quod optimum, sed e bonis quod proximum est eligendum; of good things, not that which is best, but sometimes that which is readiest, is to be chosen. I wish we might strive with other Churches, as the Vine with the Olive, which of us beareth best Fruit; not with the Thistle and Brier, which of us is most unprofitable. Our Church in the I'll of Great Britain (praised be God) is not to plaint: it is established and settled in the fullness of Peace, in the sincerity of Doctrine, and in the Wisdom of Policy and Discipline: The Word is truly preached, by many godly, learned, and famous Pastors, the Policy & Discipline established by the Civil Magistrate in former times in most parts of this I'll, & now confirmed by a Religious and Learned King, who from his Cradle hath laboured to see the Church flourish in unity and peace. Shall then the affected parity of a few, transported with wrong ends, disturb this Peace? God forbidden: Or shall the Government of the Church be committed to the confused Synods, Presbyterial Meetings, and Parochial Sessions of those, whose Voices are numbered, not weighed? Talia consilia non minuunt malum sed augent potius.  
The fift cause of our continued fiery Contentions, is the passionate and unbrotherly practices against the persons of others, for their discredit and suppression. First, the Separatist goeth about to condemn the Government of Bishops, as an Hierarchy remaining to us of the corruption of the Roman Church: and then not finding footing in so sinking a ground, he desireth reformation of certain Ceremonies which he supposeth to be superstitious; as Kneeling at the receiving of the Sacrament, Church-Liturgie, Music, the wearing of Surplus, and the like.  
Lastly, they dream unto themselves an only and perpetual Government of the Church, which without consideration, possibility, or foresight of peril, must be erected and planted by the Magistrate; and here some stay: Others go further on, in following Knox his damnable Doctrine, and say, the same Government must be reared up, maintained, and accepted by the people, at the peril of their salvation, without attending the advancement thereof by other Supreme Authority than their own: and from this Source floweth the inordinate zeal of some ignorant fantastical or singular and unquiet Spirits, amongst the Gentry and Citizens, who in singular humours, for popular applause (with Simon) will be baptised with company: But I wish such remember, that in seeking Truth in Disobedience, without Peace, at once they lose Truth, Love, Peace, their Adherents, and themselves. Such coals of Zeal are like the Alchemists Elixir; about which much is spent, more talked, and it never brought to pass: Let the Quintessence of your Wits be extracted, all your Observations capitulate, all your Experiments abstracted, and all your Arguments united; all will end with great loss, and vanish in smoke: You shall but by seeking such Reformation, and bringing of Impossibilities into the Church, for matters trivial hazard the overthrow of those of greater weight and of peace for ever. But perhaps you will say, that the Bishops maintain as well Abuses as good Ordinances, and that your reasonable Demands are Vilipendit, or not answered: but I answer (as they have formerly done to the like immodest Challenge) That as there is no Element, which is not through many commixtions depraved from the first simplicity, so no Church ever breathed in so pure an Air, as it might not complain of some thick and unwholesome evaporations of Error, or Sinne. If you challenge Immunity, it is rather presumption then true wisdom. If too many sins of practice hath thickened the Air of our Church, yet hath not one Heresy infected it: There is no Calves in our Dan and Bethel, none of jeroboams' idolatry. They confess, that there be many Imperfections in the Church, as Tares amongst the Corn; which, according to the Wisdom taught by our Saviour, are not with strife to be pulled up, but to grow together till the Harvest. They grow not to an absolute defence of all the Orders of the Church, or of the abuse of good Institutions; neither do they stiffly hold, that nothing is to be innovated, as if it would make a breach upon the rest. They know, that Leges novis legibus non recreatae acceseunt, Laws not refreshed with new Laws, wax sour. They are not ignorant, that taking away of Abuses, supplanteth not good Orders, but confirmeth them; and that a contentious retaining of a Custom, is as turbulent a thing as Innovation: Therefore, as good Husbandmen, they are ever pruning and stirring in their Vineyard or Field, not unskilfully or unseasonably; yet have they ever somewhat to do. But in the ordering of these things, confused Parity is not judge: Private Profession is one thing, and public Reformation another; every man must do that in the main, none this but such of whom God saith, I have said you are Gods: Quis sum is the question of a good man; but Quis es, of an envious Eye, that can see others, and not itself. Look to your own charge, in feeding God's People committed to you, and following your ordinary Callings. Do not like bad Husbands, gad abroad to other men's Houses, neither be busy Bishops in other men's Dioceses: Set not your Teeth on edge with the sour Grapes of others. If the Rulers of the Church cast not out Abuses, and unworthy Ordinances, the sin is theirs; if a man unworthy, enter, the sin is his: But if you will not enter, because such a one is entered, the sin is yours: You shall not answer for other men's Faults, but for your own Neglects; other men's sins cannot dispense with your duty. There is a concinnity of Members, and sympathy of Affections in God's House: The Head must not despise the Hands, or other inferior Members; neither these Members envy the Head: you are to obey. Presume not then upon your own Worth, or contend by Malice to overrule; neither upon your private Authority obtrude to the Church such Government, which never had being, but in idle Speculation: Believe me, Brethren, too much Presumption gnaweth the Bones of the Spirit even to the Marrow of Ignorance; and when Malice and Envy are coupled with Presumption and Ignorance, and are kindled against the Modesty of the Virtuous, the flame by reflection burneth those that kindle it, and lighteth those that are detracted, till they attain to the path and possession of Honor.  
To this former complaint you add, that you are charged as if you did deny Tribute unto Caesar, and withdraw from the Civil Magistrate the Obedience which is due, which you have ever performed, and taught: I wish from my heart, you could clear yourselves of these too true suggestions. But the amplification of this Point falleth to be in the second part of this Discourse, to which I leave it.  
You say further, That Inquisitions and Examinations have been too strictly urged against you: That the Bishops are too sudden in silencing such numbers of you: That they ought to keep one Eye open at the Good which you do, and not to look with both Eyes upon the Evil which they suppose you do; where now every inconsiderate Word or light Escape is a Forfeiter of your Voice and Gift of Teaching.  
These be the causeless Complaints, unjustly conceived against your Mother the Church, and supreme Authority, who have never ceased by Motherly love and Royal favours to reclaim you. But since fair means cannot prevail, and that your Offences are greater than your service, justice may change the Bonds of Recompense into due punishment: The Warrants of all former times hath allowed greater severity, than ever hath been inflicted upon you. Wise Generals punish mutinous persons more severely than Robbers or Adulterers. Corah and his company were more fearfully plagued then the Idolatrous Israelites. Who cannot rather suffer a lewd Servant, than an undutiful Son, though he pretend a fair colour for his Disobedience? When Nature offendeth Law, there Law may be justly executed on Nature.  
You accuse justly Apostasy and Separation in others; and shall the Church suffer the least Seizure in you? But if you hated your Sins more, and Peace less, Prelacy would trouble you less, and you not trouble the Church at all. But it is against my purpose, to amplify Wrongs; I only point at them, to move remorse and amendment on the offending side, and not to animate severity on the other side, which is the stronger party; and who (I know) never (without grief) did execute those Decrees against you, which Law and justice did enjoin: neither have they affected any contentious Motion, or intended any Aspersions, as Sectaries, schismatics, and Puritans, against you; but contrariwise, in all courtesy and love have reputed you to be Brethren and Sons of one Mother, the Church. Yet give me leave to tell you, that although you have not altogether cut yourselves from the Body and Communion of the Church; yet do you affect certain Cognisances and Differences, wherein you seek to correspond amongst yourselves, and be separate from it: But I wish you to understand, Tam sunt mores quidem Schismatici quam dogmata Schismatica. Saint Jerome telleth you, that Haeresis Grece dicitur ab electione, eo quod sibi eligat disciplinam.  
You have also impropered unto yourselves the Names of Zealous, Sincere, and Reform; as if all others were Cold, Minglers of Holy Things, Profane, and Friends to Abuses. You engross Christ and his true Worship so to yourselves, that (as Cyprian said to Pupianus) you will go to Heaven alone. If a man be endued with rare Virtues, and fruitful in Good Works; yet if you say not Amen to your several Positions, you term him in derogation, a Civil, Moral, or Politic man, if not worse: Whereas the Wisdom of the Scripture teacheth us the contrary, to denominate men Religious by the Works of the second Table, because the Works of the first are oft times counterfeit, and practised in Hypocrisy. S. john saith, That a man doth vainly boast, that he loveth God, whom he hath not seen, if he love not his Neighbour, whom he hath seen: And S. james saith, That it is true Religion, to visit the Fatherless and Widow. So, that which with you is but Philosophical, is with the Apostles true Religion; and contentious striving, which you do account Religion and Zeal, is with the Apostle holden Wickedness: But remember, that there is a like Woe to them that speak good of evil, as to those that speak evil of good.  
If a Bishop or Preacher preach with care and meditation, ordering the matter they handle, sound and distinctly for memory, deducing and drawing it for direction, and authorising it with strong Warrants: Some of you have censured such Doctrine as a form of speaking, not becoming the simplicity of the Gospel, preferring it to the reprehension of S. Paul, speaking of the enticing speeches of man's Wisdom. But be not deceived with such uncharitable censure: woe were to all the World, if Christ should tie his presence only to your fashions; or leave learned peaceable Spirits, and make his residence with Railers. As to reprehend justly, requireth a due discretion; so to detract injuriously, in a Great man is stain of Honour, in a Learned man a note of Irreligion, and in all sorts of men a plague of Nature, arising from the thought of a corrupt, unbridled, and sinful heart. If such of you say, that you exclaim against none, but against those that have deserved it, it is in that I tax your indiscretion: for whosoever disgraceth publicly, before he hath reproved privately, may be a good Aristarchus, but no good Christian. If your own manner of Preaching were exactly examined (I speak not of all, but of most) what is it? You exhort well, work compunction of Mind, and bring Men well to the question, Viri fratres quid agemus; Men and Brethren, what shall we do? But that is not enough, except you resolve the question. The greatest part of your time allotted for Sermon, or perhaps an hour or two more, is spent upon Controversies, or railing upon particular persons for every mis-conceited Discontent: but God knoweth you handle Controversies weakly, and Obiter, as before a people that will accept of any thing as Oracles, that cometh from you. But the Word, the Bread of Life, must not be wrested, neither tossed up and down: it must be broken, and Directions drawn ad casus Conscientiae, that men may be warranted thereby in their particular Actions. And this, many of you are not able to perform, through want of grounded Knowledge, Study, and Time; your Labours, for the most part, being employed upon needless Controversies, and upholding of Factious Courses.  
Again, you carry not an equal hand in teaching the people their lawful Liberty, as well as their Restraints and Prohibitions: You think a man cannot go too fare in that, which hath a show of a Commandment; you forget, that there be sins on the right hand, as well as on the left hand; and that the Word is twoedged, and cutteth on both sides, as well the superstitious Observance, as the profane Transgression. Who doubteth, but it is as unlawful to shut where God hath opened, as to open where God hath shut? To bind where God hath loosed, as to lose where God hath bound? Amongst Men it is commonly as ill taken, to return back Favours, as to disobey Commands.  
Another Point of great inconvenience and peril is, That you entitle the People to hear Controversies in all Points of Doctrine; alleging, That there is no part of God's Council ought to be suppressed, or the People defrauded: so as the difference which the Apostle maketh betwixt strong Meat and Milk, is confounded, and the Precept that the weak are not to be admitted to Controversies, taketh no effect; and which is a greater Seminary of further Evils (whilst you seek to express Scripture for every thing, and have deprived yourselves of a special help, by imbeazeling the Authority of the Fathers) you resort to naked Examples, conceited Inferences, and forced Allusions, which enure men to all uncertainty of Religion.  
Another Extremity you use, in magnifying your Preaching; which I grant, is an holy Institution, and powerful means to salvation: yet hath it Limits, as all things else have. Wheresoever you find in Scripture mention of the Word, you expound it of Preaching, which you have made in a manner of the Essence of the Lords Supper; as if it could not be effectual, without a Sermon going before: and this hath been specially grievous to many hungry Souls, who upon their Deathbeddes, with groans, have desired so precious a Food.  
The other holy Sacrament of Baptism you have sometimes tied to be ministered only in the Church, and upon Sundays; sometimes you have restrained it for the offence of the Fathers, they being brethren of your own Congregation: by which rare uncharitable invention, thousands of children have died in your default, without the Seal of their Salvation, prescribed by Christ.  
You do annihilate Church-Liturgies and set forms of Divine Worship, and both in your Sermons and Prayers only magnify your extemporary Conceptions or Revelations (as you sometimes name them) every day bringeth new Conceits, and one day doth not teach, but correct another. In the mean time, what Preaching is, or who may be said to preach, you make no question: but sure I am, that many of you that call hotly for a Preaching Minister, are the first that aught to be sequestered from so holy a Function.  
These Errors and mis-proceeding you do fortify and entrench, by being addicted to your own Opinions, and impatient to hear contradiction, or arguments, that applaud not your humours. I know some of you think it a tempting of God, to hear or read that, which with good reason may be said or written against you; as if there were a quod bonum est tenete, without omnia probate going before.  
This may suffice to offer unto you a view and consideration, whether in these things you do well or not, and to assuage the partiality of your followers. I know you have the gift of Exhortation, and I suppose charitably, that you have Zeal, and hate of Sin; but take heed you want not Knowledge, and Love: Where the noise of Contention is so great, that the Truth cannot be heard, it is to be wished, the Preachers were dumb, or the Hearers deaf.  
The last cause of such Controversies, is the undue publishing, and debating of them; which Point needeth no long Discourse: Only I say, That Characters of Love are more proper for Debates of this nature, than Firebrands of Zeal; That all direct or indirect Glances at men's persons, were ever, in the like cases, dis-allowed; That whatsoever is pretended, the People are not fit judges, but rather the quiet private Assemblies and Conferences of the Learned: Qui apud in capacem loquitur non disseptat sed calumniatur, The Press and Pulpit would be freed from these Contentions; neither Promotion on the one part, or Hate on the other, should continue these Challenges, and unwarrantable Cartells: That further, all Preachers ought to be of such good temper, that in matters of Controversy, they may in Wisdom, and Conscience, daily inculcate and beat upon Peace, Silence, and Cessation.  
But because I shall have occasion to speak of this more fully hereafter, I end the first Part of this Discourse.   

THE SECOND PART.  
IT is not unknown to you, how dangerous and hurtful the effects of the long stirs about the Government of the Church of Scotland have been and had proved in Church and State, if the sedulous Animadversions of a wise and foreseeing King had not prevented the same: I cease to speak of the scandal that hath been given to Religion thereby; how many wicked or ignorant people have been confirmed in Atheism, how many weak Christians have been discouraged in the progress of their Profession, what Sects and bad Opinions have grown up in corners; these that should (and without doubt would) have repressed them, being by Domestical Brawls thwarted and hindered. All of sound judgement may perceive what advantage the common Enemy hath taken, that by such preposterous Anarchy, Learning was not only contemned, but the Rewards thereof diminished, the ancient Discipline of the Church overthrown, the Ignorant made judgers of the Rewards of Learning, and the Learned Fathers of the Church, Marks for Licentious Youths, armed with Malice, to shoot at. The height of this Fury hath extended itself beyond Confusion, Tumult, and Scandal: how oft have these tumultuous Practices reached to the height of Lease-Maiesty, by intending to confer your headless Government on whom you pleased, and how you pleased, without the Authority of any Supreme Power?  
If I might instance this, by bringing those upon the Stage, whose Errors you have followed, rather than their Goodness; I might ask you, what Fennor did in his Book entitled Axiomata Coelestis Canaan? Beza in his Book de jure Magistratuum in subditos? Coppinger and his followers, in England? Or, to come home to ourselves, what did Knox in his Letter written from deep, or in his four envenomed Positions, blown out by the second blast of his foule-breathed Trumpet?  
To descend and come to our own Times; mine own Eyes did behold that bold headless Insurrection, known by the seventeenth of September: But praised be God, that Fire was soon quenched, and that Fruit rotten, before it was ripe; although some of the Prime Nobility were invited, or rather conjured (if it had been possible) to take Arms in defence of your lame Cause. But let that black prodigious Day be involved in dark Hieroglyphics, and buried in perpetual silence, least future Ages hear of it, or Erostratus complain, that he is rob of his Fame, for burning Diana's Temple.  
Lastly, and more lately, from the ashes of these combustible Practices, did (Phoenixlike) arise that deformed wrested Pamphlet, maliciously dispersed, but already learnedly confuted and defaced by that Reverend Father, Doctor Lindsay, Bishop of Brighen.  
But here I will stay my hand, and play no more at this Weapon, lest I turn the Point against myself, or by thrusting home, give the Vein to some of your Vital parts. You know my meaning: they were not the greatest sinners, upon whom the Tower of Siloah did fall, Vnus peccat alter plectitur; but I will gently close with you in general terms, and only tell you, That these Riots of singular Insolency were sufficient to have exasperated the most merciful Prince to have rooted out the memory of such Spirits, who (under pretext of Reformation) never aimed at other end (in contempt of Regal Authority) than Translation of Church-government to confused Parity, orderless Synods, and to Mechanic Parochial Sessions. What this Reformation did profit, in building of God's house, or repairing of it (as you pretended) and what strange fruits it had produced before this time, if God by his servant, our Sovereign, had not wrung the Sword out of your hand, let sound judgement give Verdict. If you will go a little along with me, and survey upon what grounds these proceed & misdemeanours were builded, you shall find they had none at all, but imaginary Speculation, unable to uphold a quiet mind, much less, both Church and State. First, there can be nothing more absurd, more against all Law, Practice, and Reason, than the parity of Church-government, or Parochial judicature, which you have so long maintained, and which was upon false Grounds broached, to overthrew the Bishops, and avert the ancient Discipline of the Church. To make this clear, I ask you, if there can be any Government without Superiority and Distinction of Places? Can Civil or Spiritual Estates be better governed, then by one armed with Power and Eminency above others? Is not Gods own City, Spiritual jerusalem, a gathering and uniting of Saints into a Divine Policy, whereof the form is Order; which, as in all actions, so in the Government of the Church is most necessary? Hence Paul rejoiceth of the Colossians Faith and Order. Look back again, and behold, when Almighty God gave Magistrates and Laws to his Church, he appointed under the supreme Magistrate one High Priest, to have the superintendency of the Affairs of the Church, and under him divers Heads and Divisions, that Decency and Order might be preserved, and Confusion shunned. This superiority of Priesthood continued till the new Covenant of Grace; in all which time, if equality of Priests had been conducible to the Weal of the Church, without doubt the Lord of the Church would have established it.  
Secondly, after this Ceremonial Law, our Saviour Christ ruled his Church as chief Bishop of our Souls: he adjoined no Elders to himself; at his death he gave command to his Disciples, to rule the Churches where they should govern, throughout the World. We read, that they did excommunicate alone, that they did ordain Ministers alone, and did by supreme Authority rule both the Affairs and Goods of the Church. Beza confesseth, that Peter alone struck Ananias and Saphira, that Paul ordained Timothy and Titus, that he prescribed Laws to them and their Churches; this platform of Parity was not so much as heard of in the time of Persecution. Saint Paul did write to the Bishops of Ephesus and Smyrna, and to several Bishops of other Churches; to them he giveth Directions, and them he reproveth: which had been very unfitting, if his Authority had not been above other Ministers. All Records witness, that several Bishops succeeded the Apostles at Rome, Constantinople, jerusalem, Antioch, Alexandria, and other places: All the Counsels give pre-eminence to Bishops; and to the Counsels, the Father's consent.  
To come to later times, they whom you magnify above all others, did protest by their Writings, That if Bishops would leave Superstition, and embrace the true Religion, they would most willingly submit themselves to their Episcopal jurisdiction, as most godly and expedient for the Church. Melancthon did testify much to this purpose, saying, That if the Authority of Bishops were rejected, a greater Tyranny would follow. Zancheus greatly extolled Bishops; Bullinger, Glocer, and divers other Learned Protestants in Swethland and Germany, with Camerarius and Sturmius, did the like. Beza himself complaineth, That his words against Roman Bishops were wrested against our Bishops. But suppose, that Beza, Daneus, Carpenter, Golart, Perot, Tavergues, Polan, Snecan, and the like, have written all which you would have maintained, or do yet hold; shall the Church of Great Britain allow what they have written, for Oracles? No; there is no reason they should: For who would not be ashamed to oppose those, and their followers, to the practice of the Primitive Church, of jesus Christ, his Apostles, Fathers, Counsels, Canons, to all Writings of Antiquity, and to the most part of our own Times? All these, by Practice or Decrees, have annulled Parity, and consequently, all kind of Government grounded upon it: All Legal Courses have censured against you; the Parliaments (the most Honourable Courts in the I'll of Great Britain, or elsewhere) have declared against you; the Church Assemblies, wherein as Members you had Voices, have found the nullity of your cause, and all these joining in one, have enjoined you to obedience and conformity: There resteth nothing on your side, but exclaiming, bragging, and libelling, which will never be otherways censured by the Wise, than the fumosities of idle Dreame-venting Brains, who assuming to themselves an uncontrolled Liberty, leaves all Laws without defence, and exposeth Magistracy to Obloquy, at their pleasure. But (as all Legists and Schoolmen determine) private, much less public Laws are neither grossly to be jested at, carelessly disgraced, or fond to be dealt withal. Consider warily of this Point, lest justice correct such by Rods, as will not be ruled by Reason. So I come to the Third Part of my Task, and then to an end.   

THE THIRD PART.  
I Have shortly leveled at, if not hit the most material Accidents and Circumstances of the Controversies which long have troubled the Peace of our Church of Scotland, with their bad Effects; and how contrary your opposition is to the best Institutions of former times. Now, after I have run post through the Favours of your gracious Sovereign, I will unfold my sincere Wishes, and so close up all. His Majesty's provident care foreseeing, that your violent Platforms would in the end procure the overthrow of your cause, did so long give way to your inconsiderate proceed, till without greater inconvenience to the Church and State, he could not forbear to repress them: in which course, I pray you consider with me, what Legal course hath his Majesty taken, what Lenity hath he used, what mollifying Balms of loving Admonition hath he applied to so long festered Sores: He hath called many General and Provincial Assemblies, for settling or removing many needless Controversies amongst you: He hath in Royal Person been present with you, persuaded you by many Learned Orations, grave Exhortations, and Princely Admonitions: He hath oft times confuted your ungrounded Assertions with Reason, when he might have repressed them by his Royal Authority. What unseemly misdemeanour we have seen in the presence of such a King, my Pen without blushing is not able to express: Yet these hath his more than Humane Clemency overpast, and by the Loadstone of infallible Demonstrations and invincible Arguments hath drawn the most judicious and Learned amongst you to assent to the Truth, and leave such factious courses; Witness hereof, were Learned Master Rollocke, Master Nicholson, and Master Cooper (whose Works will plead their cause:) The first of these, upon his Deathbed did expostulate with his dearest Friends, how much your hard censure of his honest Labours in the Affairs of the Church, had shortened his days: The last two, after they were preferred to the place of Bishops, and ever before had painfully laboured in the Lord's Harvest, were so detracted by your unjust Calumnies, and profited so little in their sincere Intentions, that very Grief in the Autumn of their age did consummate their days: But yet if I should insist upon his Majesty's Clemency towards you, I should exceed my limited Task. He hath spared the Lives of such of you, as were guilty of High Treason; he hath, upon submission, recalled such as were banished, and either restored them to their own, or better Places. Finally, he hath left nothing undone, that may make his Kingly Wisdom admired, his Mercy advanced, and you, in case of further Contumacy, uncapable of the like Royal Favour hereafter. I speak not this, to aggravate your Faults, neither fawningly to insinuate upon Majesty; but least any of you should surmise that you have been wronged, that the Laws have been rigorously extended against you, or that his Majesty's proceed hath been injurious towards you. But as I am in good hope of you, so my earnest Wishes are, that my friendly counsel may seize on your future actions. You know, or may know, that hitherto you have only procured a fruitless Reformation, and in the end (without doubt) you will be the cause of greater Evils, if by more wholesome advice you obuiate not the Dangers to which your inconsiderate Zeal hath subjected you; the Axe of justice threateneth the Root of the fruitless Tree of your disobedience, and eminent punishment of your scandalous behaviour hangeth over your heads: there resteth nothing then, but that you lay aside all such deceivable Opinions and private Affections, as taints you either with Schism or Disloyalty; that you say to the Church, You are our Mother, we own you Honour; to the King, You are our Sovereign and God's Vicegerent, we own you Allegiance. In so doing, you shall find, that some few ensuing years shall produce more profitable and plentiful Fruit in Church and Commonwealth, than all the Brawls and shows of Purity have done these fifty years past. Examine well what I have said, and my hopes are, that the most Factious amongst you will be reclaimed to the right way, which is all that I desire, and that the peaceable maintenance of the State enforceth: But if you will pave your hearts with the insensibility of what you ought to do, by seeking the disturbance of the Church, and unquietness of the State, then judge impartially, and you will easily perceive what must follow.  
It is as clear as the Sun, that such insolency is not longer to be suffered, That the chief Tenants of your Opinions are either wilfully blinded, or naturally ignorant; That by maintaining these singular or fond conceptions, you abandon the Truth, trouble the Peace of the Church, are offensive to the State, and are liable to the severity of justice. Remember, that the purity of substance of our Religion consisteth in our Faith and Baptism, not in our Ceremony or Policy, about which you have so long with loss contended. If you will consider the slowness to speak, so much commended by Saint james, our long entertained Controversies would grow together; but more specially, if you would leave the singular and overweening Opinions of these Times, and renew the blessed Proceed of the Apostles and Fathers of the Church: which was, in the like or greater Cases, not to enter into Assertions and Positions, but to deliver Council and Advice; we should need no other remedy at all: Si eadem consulis frater quae affirmas, debetur consulenti reverentia, cum non debeatur fides affirmanti. Heathen Pericles, when he intended to speak publicly, entreated his Gods (not without reason) That no unprovident Word might escape his mouth; for the Lunacy of Wit is better purged, the Inflammation of the Tongue better cured, and the Venom of the Heart more exhaled with one Ounce of Good Thought, and a Scruple of Pythagoricum Silentium, then with all the Turbith, Agaricke, Sarco colla, and Scammony of Dioscorides, rhubarb of Pontus, Manna of Calabria; yea, then with all the contentious babbling of Babel. Wherefore my dear Countrymen and Brethren, since the Accidents are the things that breed the Peril, and not the Substance; That the Truth is scandalised, the long patience of a merciful and Religious King abused; and that, in your former obstinacy, your wilfulness hath betrayed your Wits, and in the end will draw on your overthrow, upon your Enemies Triumphs: it is time you yield yourselves conformable to the Ordinances of the Church, established by Supreme Power, that there were an end of such uncharitable Censure and unedifying Doctrine, wherewith the most part of your Pulpits have been long loaden; of such immodest & deformed manner of Writing, wherewith idle Pamphlets have been daily so stuffed, that matters of Religion have been handled with irreligious hands in the Style of Stage; all reverend compassion towards Evils forgotten, & Religion turned into a Comedy or Satire. But alas, to lance wounds with a laughing countenance, to intermix Scripture and scurrility sometime in one sentence, is a thing fare from the devout reverence of a Christian, and scarce beseeming the regard of a sober man; Non est maior confusio quam se●ij & ioci, The Majesty of Religion, and the contempt of things ridiculous, are things as fare distant as may be.  
Two special causes of Atheism have I ever observed to be curious; Controversies, and Profane Scoffing: by the one, appeareth the Misery of the Curious; and by the other, the Marks of the Foolish. What progression these two, joined in one, will make, judge you? As I allow neither the one, nor the other; so do I not commend such as fight with either of them at their own Weapon: For I esteem it Wisdom and Religion, that a Fool is to be answered, but not by becoming more foolish, and like unto him: That the Matter which is handled, is to be valued, and not the Person; Dum de bonis contendimus in malis consentimus. If Disgraces to your own Persons, jibbing at your own Writings, so mightily move you; imagine that in others, which you feel in yourselves: and if you take felicity to hear well, remember how to speak well. If I were asked of two contentious persons, who were most to be blamed? I should perhaps remember the Proverb, That the second Blow maketh the Fray; or the saying of an obscure Fellow, Qui replicat multiplicat: But I would determine the question with alter principium dedit, alter modum abstulit, by the one we have a beginning, and by the other we shall never have an end. I know the most part, or all the Bishops and Learned Clergy, neither allow of such fiery Sermons and scandalous Libels, as have been too commonly vented; or if any fawning person have mistaken the humours of men in Authority, they have sacrificed Veneri suem, and have sought to gratify them with that which they most dislike: As it had been good, that such Births had been choked at first, and never seen the Sun; so the next is, That such as hereafter be hatched in corners, and put abroad, be censured by all of Understanding and Conscience, as the extravagant Counsels of light Persons: That men be wary how they be conversant in them, except they will deprive themselves of all sense of Religion: That as sinister imitation, or other wrong ends, have brought them to delight in that vain; so the loathsome sight and reproachful effects may move shame and forbearance.  
Lastly, I do exhort you to remove all Blocks that may encounter your conformity, specially that reasonless Reason, That you are tied by Oath to maintain your former Discipline in all controverted Differences. You know (if you would know) that all such Oaths were taken for the maintenance of the true Religion, in the purity of Substance, and not in the indifferencies of Policy and Ceremonies, which then, in regard of the time, were out of frame: for accidental Ceremonies and external matters of Policy are not to be tied to perpetuity, either in Ecclesiastical or Civil Estate, but may be promoved or altered at all times from worse to better, according to the difference of Times, and discretion of wise Governors. Besides, if you disclaim not that Oath, you belie john Knox; who published by Writing to the Nobility and Communality of Scotland, That unlawful Oaths are not to be kept (as indeed they are not.) If he by wresting that Text, did free subjects from their Allegiance to their lawful Princes; why may not lawful Princes justly urge it against you, in challenging your lawful Obedience? Be then no more stumbling blocks to the weak, nor breakers of bruised Reeds; but Lanterns to the Blind, and Feet to the Lame. Be careful how you instruct God's People, committed to your charge: Detaste truly all Badges of Anarchy, and Separation. Have ever one eye fixed upon the indifferency of the things, for which you have so long contended, and another upon Obedience to supreme Powers, that all incendiary Fuel of forbidden Zeal removed, Christ's seamelesse Coat be no more divided. You that so long have furnished Advantage to common Enemies, single now out of the Sheafe one of Seleucus Arrows, and the weakest Finger will break it, whilst the whole Bundle feareth no stress. Let the cooling Waters of Moderation and Reason quench and abate the fire of inordinate Zeal and Contention.  
It was the Imperial Decree of Theodosius, enacted by the Council of S. Ambrose, That all public severe Sentences should be deferred for thirty days,  ira decocta durior emendari possit sententia. Qualify the heat of your passions by mature advice, and God's presence will rather accompany your Labours in such a gentle calm Gale, then in the Fire-flashing Thunder of Revealing, or passionate Debates. Separate Self-love, Self-will, and Uncharitableness, and you will easily be reconciled: Prima sanitatis pars est velle sanari. Snarl not like Curs, at those that gently stroke you on the back, neither eat your own hearts with palefaced Envy, the Impostume of the Soul. Remember what Saint Augustine saith of such unbrotherly jars, Quid facit in cord Christiano Luporum feritas aut canum rabbiss, qualia solet eructare turgens & indigesta discordia. Imitate no more either Molossean, or Melitean Dogs, in barking or biting, but reduce all distuned Strings of Discord to the sweet consent of Christian Harmony. julius Caesar gloryed in nothing more, then in gratifying his Friends, and pardoning his Enemies: and shall Christians be so fare from parallelling so rare a Precedent in a Pagan, that they shall contentiously calumniate their Leaders or Brethren? Fare be it from them: The Mystical Body of Christ is all fair, and this Beauty consists in the variety of Colours, and concinne disposition of Parts; no Member must mutter against the Head or Fellow, or affect a  Parity, lest they martyr or mar Christ's Body, which is fitly knit together in every joint, that ministereth to another.  
O then, my Brethren, season your Actions, Sermons, Papers, and Discourse, with the Salt of Wisdom, in lieu of unbrotherly Practices, reasonless Railing, unmannerly Writing, and bitter Language: the first is begotten of Peace, entertaineth Peace, nourisheth Virtue, instructeth Error, and maketh the Life savoury; but the second are the Gall of Wit, the Bloodsuckers of Charity, and the Seminaries of all Evils: Habete in vobis Sal & pacem habebitis inter vos; When Wisdom is your Guide, you shall read your own Infirmities in other men's Falls; metamorphose the Fury of Aiax, into the Wit of Ulysses; exchange Rebellious Mutinies into Filial Obedience: and then shall your advised Experience and wary Circumspection arm you against all Assaults and Accidents; that as we are the Sons of one spiritual Father & Mother, God and the Church; Servants of one Master, our Sovereign here upon Earth, and hope to be coheirs hereafter in Heaven: so we may be clothed with one Livery of unanimity, Peace, and Love; That like the Stars of Heaven, every one in his own station and order may fight God's Battles, in defence of our sacred Faith, and observance of our Allegiance to God and his Vice-gerents; That in case of cessation of Foreign Christian Embrewments in others Blood (which God grant) we, and all that will fight under Christ's Banner, may lay hold upon the happy occasion of Mahometan Scissure. And in this, and what I have written, I pray unto the Lord of Life to second my good Wishes, and increase both in you and me that Love, without which, all that we do, is unprofitable. Amen.   
FINIS.