CALDER WOODS RECANTATION: Or, A TRIPARTITE DIS­COVRSE.

IT is fore-told of Christ, That in the latter dayes it should be said, Loe there, loe here is Christ; which by the Learned is vn­derstood, not as if the Person of Christ should be assumed and counterfei­ted, but his Authoritie and Preheminence, (which is to be Truth it selfe) that is to bee challenged; Ecce in deserto ecce in penetralibus: Some haue sought the Truth in the Con­uenticles and Conciliables of Heretikes and Sectaries; some, in the externall forme and representation of the Church, some one way, some another: but the true Badge of the Church, and finding of Christ, is in Vnity, Peace, and Brotherly Loue.

[Page 2]Whosoeuer then by contentious contro­uersies in matters indifferent, vnswaddle the Church of her Bonds of Peace, are in the right way of diuiding the Vnitie of Spirit, to open a Gap to all disorder and scandall, that thereby the weake may be brought to an in­certaintie of Religion, the peruerse reiect it, or that the Enemies of the Church may make Musicke by their disorder. For this cause I am in good hope, that whatsoeuer shall bee spoken sincerely, and modestly, for appeasing the Relikes of such controuersies as disturbe our Church of Great Britaine, but more specially of Scotland, will be taken in good part, and be displeasant to none. If any bee offended at this voyce, Vos estis fratres, you are Brethren, why striue you? Hee shall giue a great presumption against himselfe, that hee is the party that doth his Brother wrong. I will not enter into the contro­uersies themselues; they are so fore-stalled and determined by many more Learned Pennes, that whatsoeuer I might say, might seeme borrowed, or of lesse weight. All men know and confesse, they are none of the high Mysteries of Faith, which detay­ned [Page 3] the Church many yeeres after her first Peace; neyther doe they concerne that great part of the worship of God, of which it is true, Non seruatur vnitas in credendo, nisi eadem sit in colendo: but wee contend about Ceremonies, Policie, and things indifferent. Let the offending side aggrauate their Grie­uances as they please, yet are they but Cere­monies for which they haue so long conten­ded, and wherein no Holinesse is put, other then Order, Decencie, & Conueniencie; ney­ther are these Ceremonies so much stood vp­on, as due obedience to Superior Powers. If God tryed Adam with an Apple, it is enough; the sinne is not valued, but the prohibition. Shimei was slaine for going out of the Citie; 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-controuersies (at least such as concerne our selues to looke vnto) a­mongst which I finde, that the imper­fections in the conuersation of those who had the chiefe place in the Church, and their mis-gouernment, hath euer beene the prime cause of Schismes, and Diuisions: [Page 4] For whilest the Gouernours of the Church continue full of Knowledge, and Good Workes, according to their Dignitie, and the precious care of Soules imposed vpon them; so long the Church is situated (as it were) vp­on a Hill; no man maketh question of it, or seeketh to depart from it: But when these Fathers and Leaders lose their Light, and that they waxe worldly louers of themselues, or pleasers of men; then doe men begin to grope for the Church, as in the darke; they are in doubt, whether they be the Successors of the Apostles, or Pharisies. Howsoeuer they sit in Moses Chayre, yet they neuer speake tanquam authoritatem habentes, because they haue lost their reputation in the Consciences of men, by declining their steppes from the way they trace out to others; so that nolite exire had neede continually to bee beaten in the eares of men, so ready are they euery way to depart from the Church: For it is the pollicy of the spirituall Enemy, eyther by counterfeit holinesse of Life to establish and authorize Error, or by the corruption of Manners draw in question Truth and law­full things. This concerneth certainely the [Page 5] Bishops to looke vnto; to whom I am wit­nesse vnto my selfe, that I stand affected as I ought: No contradiction hath supplanted in me, the reuerence I owe to their Calling; neyther hath any detraction or calumnie imbeaseled my opinion of their Persons. I know some of them, who are most pierced with these accusations, to bee men of great vertue; and for the rest, I can condemne none. I know it is truely sayd of Fame, Pariter facta atque non facta canit; their taxa­tions come not all from one Coast: they haue many different Enemyes; some, ready to slander them, some more ready to amplifie such scandall, and some most ready to be­leeue it: Magnes mendacij credulitas, Creduli­tie is the Load-stone of Lyes, and Enuie will creepe, where it dare not goe. But if any haue lost their first Loue, if any be neyther hot nor cold, if any haue stumbled at the Threshold in such sort, that they cannot sit well that entred ill; it is time they returne whence they are fallen, and confirme the things that remayne. Great is the weight of their fault, & eorum causa abhorrebant a Sa­crificio Domini. It is the weakenesse of hu­mane [Page 6] frailtie, rather to take poysonable Re­ceits out of Gold-glistering Boxes, then wholesome Medicines from course cleanely Vessels of Clay: But it were better wee had Elias Hunger, or Samsons Thirst, in taking our Meat from a Rauen, or our Drinke from the Iaw-bone of an Asse, rather then to deface them, or cast contempt vpon their Calling. The holy Angell would giue no sentence of Blasphemie against the common Slan­derer, but increpet te Dominus. It is noted in the Ecclesiasticall Historie, That the an­cient Synods, when they depriued any Bi­shops, neuer recorded the Offence, but buried it in perpetuall silence. Cham pur­chased his Fathers Curse, for reuealing his Fathers disgrace. Many good Fathers spoke seuerely against the vnworthinesse of Bishops: One sayth, Sacerdotes nominamur & non sumus; another sayth, Nisi bonum opus amplectaris Episcopus esse non potes: but these, nor no other, euer did put doubt of the lawfulnesse of the Calling and Ordination of Bishops.

The second cause of Controuersies, is in multiplying of them by men, whom [Page 7] the Church neuer wanteth; and who loues the salutation of RABBI, not so much in Ceremonie and Complement, as in inward Authoritie, which they seeke ouer mens Mindes, in drawing them to depend vpon their Opinion, and to seeke Knowledge at their Lippes: These are the true Successors of Diotrephes, Louers of Preheminence, and doe delight vpon ano­ther sort of Spirits, which doe adhere to them, Quorumque gloria in obsequio; stiffe Fellowes, who in zeale follow mightily after those, vpon whose Oracles they de­pend; and are, for the most part, men of young Yeeres, or superficiall Vnder­standing, or both, and carryed away with enticing apparencie of Singularitie, Goodly Names, and Pretences: Pauci res ipsas sequuntur, plures nomina rerum, plurimi Magistrorum; the matter contro­uerted, is least thought vpon. Yet about these Controuersies, are wreathed and in­terlaced such accidentall or priuate Emu­lations, and Discontentments, as ioyned together, breake foorth into such con­tention, as violates eyther Truth, Sobrie­tie, [Page 8] or Peace: Some will be no longer ex nu­mero; others side themselues, before they know the right hand from the left; Tran­seunt ab ignorantia ad preiudicium, they leape from Ignorance to a preiudicate Opinion, and neuer take sound Iudgement in their way: so that inter iuuenile consilium & senile preiudicium omnis veritas corrumpitur, when such are indifferent, and not partiall, then is their Iudgement weake and vnripe through want of yeeres, and when it groweth to strength, it is so forestalled by preiudicat opi­nions, that it is made vnprofitable. Betweene these two, the Truth is encroached vpon, Su­preme Powers contemned, and the Honora­ble Names of Puritie, Reformation, and Dis­cipline are trampled vpon and made the sub­iects of contention.

The third occasion (as I obserue) of our Controuersies, is an extreme vnkind detesta­tion of some former Heresie or Corruption, already acknowledged or conuicted. Vpon this Root, haue most of the Heresies and Schismes of the Church sprung, whilest men haue grounded their Zeale, and measured the bonds of most perfect Religion, by the fur­thest [Page 9] distance from the Errors last condem­ned: but these be Posthumi Haeresium filij, He­resies or Schismes that arise from the ashes of such as are already extinct. Some thinke it the true Load-stone, to try which Doctrine is good and sound, by measuring which is more or lesse opposite to the Church of Rome, be it Ceremonie, Pollicy, or Matter of Gouernment: yea, if it be matter of greater moment, that is euer most perfect, which is remooued most degrees from that Church; and that euer polluted, or blemished, that participateth in any apparencie with it. But is it reason, I pray you? because wee differ from the Roman Church in the adoration of the Elements, and substance of the Eucharist; shall wee also abandon the reuerent, modest, comely, and commendable receiuing thereof vpon our knees? No: wee must keepe the good, and reiect the bad. It is a considera­tion of much greater wisdome and sobriety, to bee well aduised, Whether in the generall demolition of the Church of Rome in Scot­land (all mens actions being imperfect) some good was not purged with the bad? The Husbandman doth not disclayme his heape [Page 10] of Corne, because it is mixed with Chaffe; neyther doth the Fisherman refuse his Draught of Fish, because there is some Weeds in the Net; or doth God separate himselfe from the faithfull Soule, because it is polluted with humane corruptions? It was the ancient custome of the Fathers (saith Augustine) to approue rather then reiect the good things which they did find in the very Heresies and Schismes.

The fourth cause of our Controuersies, I take to be the partiall affectation and imita­tion of Geneua and forraine 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, hauing been conuersant with the Churches abroad, and receiued a great impression of the Go­uernment there maintained, violently seeke to intrude the like into our Churches: But conueniamus in eo quod conuenit non in eo quod receptum est alibi, let vs not apishly imitate euery new coyned Custome; Non quod opti­mum, sed e bonis quod proximum est eligendum; of good things, not that which is best, but [Page 11] sometimes that which is readiest, is to be chosen. I wish wee might striue with other Churches, as the Vine with the Oliue, which of vs beareth best Fruit; not with the Thistle and Brier, which of vs is most vnprofitable. Our Church in the Ile of Great Britaine (praysed be God) is not to plaint: it is esta­blished and setled in the fulnesse of Peace, in the sinceritie of Doctrine, and in the Wise­dome of Policie and Discipline: The Word is truely preached, by many godly, learned, and famous Pastors, the Policie & Discipline established by the Ciuill Magistrat in former times in most parts of this Ile, & now confir­med by a Religious and Learned King, who from his Cradle hath laboured to see the Church flourish in vnitie and peace. Shall then the affected paritie of a few, transpor­ted with wrong ends, disturbe this Peace? God forbid: Or shall the Gouernment of the Church bee committed to the confused Synods, Presbyteriall Meetings, and Parochiall Sessions of those, whose Voyces are numbred, not weighed? Ta­lia consilia non minuunt malum sed augent potius.

[Page 12]The fift cause of our continued fierie Con­tentions, is the passionate and vnbrotherly practices against the persons of others, for their discredit and suppression. First, the Se­peratist goeth about to condemne the Go­uernment of Bishops, as an Hierarchie re­maining to vs of the corruption of the Roman Church: and then not finding footing in so sinking a ground, he desireth reformation of certaine Ceremonies which hee supposeth to be superstitious; as Kneeling at the receiuing of the Sacrament, Church-Liturgie, Musike, the wearing of Surplus, and the like.

Lastly, they dreame vnto themselues an onely and perpetuall Gouernment of the Church, which without consideration, possi­bilitie, or foresight of perill, must be erected and planted by the Magistrate; and heere some stay: Others goe further on, in fol­lowing Knox his damnable Doctrine, and say, the same Gouernment must bee reared vp, maintained, and accepted by the people, at the perill of their saluation, without atten­ding the aduancement thereof by other Su­preme Authoritie then their owne: and from this Source floweth the inordinate zeale of [Page 13] some ignorant phantasticall or singular and vnquiet Spirits, amongst the Gentry and Ci­tizens, who in singular humors, for popular applause (with Simon) will be baptized with companie: But I wish such remember, that in seeking Truth in Disobedience, without Peace, at once they lose Truth, Loue, Peace, their Adherents, and themselues. Such coales of Zeale are like the Alchymists Elixar; about which much is spent, more talked, and it neuer brought to passe: Let the Quint­essence of your Wits be extracted, all your Obseruations capitulate, all your Experi­ments abstracted, and all your Arguments vnited; all will end with great losse, and va­nish in smoake: You shall but by seeking such Reformation, and bringing of Impos­sibilities into the Church, for matters triuiall hazard the ouerthrow of those of greater weight and of peace for euer. But perhaps you will say, that the Bishops maintayne as well Abuses as good Ordinances, and that your reasonable Demands are Vilipendit, or not answered: but I answere (as they haue formerly done to the like immodest Chal­lenge) That as there is no Element, which is [Page 14] not through many commixtions depraued from the first simplicitie, so no Church euer breathed in so pure an Ayre, as it might not complayne of some thicke and vnwhole­some euaporations of Error, or Sinne. If you challenge Immunitie, it is rather pre­sumption then true wisedome. If too many sinnes of practice hath thickned the Ayre of our Church, yet hath not one Heresie in­fected it: There is no Calues in our Dan and Bethel, none of Ieroboams Idolatrye. They confesse, that there bee many Imper­fections in the Church, as Tares amongst the Corne; which, according to the Wise­dome taught by our Sauiour, are not with strife to be pulled vp, but to grow together till the Haruest. They grow not to an ab­solute defence of all the Orders of the Church, or of the abuse of good Instituti­ons; neyther doe they stiffely hold, that no­thing is to bee innouated, as if it would make a breach vpon the rest. They know, that Leges nouis legibus non recreatae acceseunt, Lawes not refreshed with new Lawes, waxe sowre. They are not ignorant, that taking away of Abuses, supplanteth not good Or­ders, [Page 15] but confirmeth them; and that a con­tentious retayning of a Custome, is as tur­bulent a thing as Innouation: Therefore, as good Husbandmen, they are euer pru­ning and stirring in their Vineyard or Field, not vnskilfully or vnseasonably; yet haue they euer somewhat to doe. But in the or­dering of these things, confused Paritie is not Iudge: Priuate Profession is one thing, and publike Reformation another; euery man must doe that in the mayne, none this but such of whom God sayth, I haue sayd you are Gods: Quis sum is the question of a good man; but Quis es, of an enuious Eye, that can see others, and not it selfe. Looke to your owne charge, in feeding Gods People committed to you, and fol­lowing your ordinary Callings. Doe not like bad Husbands, gadde abroad to o­ther mens Houses, neyther bee busie Bishops in other mens Diocesses: Set not your Teeth on edge with the sowre Grapes of others. If the Rulers of the Church cast not out Abuses, and vnwor­thy Ordinances, the sinne is theirs; if a man vnworthy, enter, the sinne is his: [Page 16] But if you will not enter, because such a one is entred, the sinne is yours: You shall not answere for other mens Faults, but for your owne Neglects; other mens sinnes cannot dispence with your dutie. There is a concin­nitie of Members, and sympathie of Affec­tions in Gods House: The Head must not despise the Hands, or other inferior Mem­bers; neither these Members enuy the Head: you are to obey. Presume not then vpon your owne Worth, or contend by Malice to ouer-rule; neither vpon your priuat Autho­ritie obtrude to the Church such Gouern­ment, which neuer had beeing, but in idle Speculation: Beleeue mee, Brethren, too much Presumption gnaweth the Bones of the Spirit euen to the Marrow of Ignorance; and when Malice and Enuy are coupled with Presumption and Ignorance, and are kindled against the Modestie of the Vertuous, the flame by reflection burneth those that kindle it, and lighteth those that are detracted, till they attaine to the path and possession of Honor.

To this former complaint you adde, that you are charged as if you did deny Tribute [Page 17] vnto Caesar, and withdraw from the Ciuill Magistrate the Obedience which is due, which you haue euer performed, and taught: I wish from my heart, you could cleare your selues of these too true suggestions. But the amplification of this Point falleth to bee in the second part of this Discourse, to which I leaue it.

You say further, That Inquisitions and Examinations haue beene too strictly vrged against you: That the Bishops are too sud­den in silencing such numbers of you: That they ought to keepe one Eye open at the Good which you doe, and not to looke with both Eyes vpon the Euill which they sup­pose you doe; where now euery inconside­rate Word or light Escape is a Forfeiter of your Voyce and Gift of Teaching.

These bee the causelesse Complaints, vn­iustly conceiued against your Mother the Church, and supreme Authoritie, who haue neuer ceased by Motherly loue and Royall fauours to reclayme you. But since fayre meanes cannot preuayle, and that your Of­fences are greater then your seruice, Iustice may change the Bonds of Recompence into [Page 18] due punishment: The Warrants of all for­mer times hath allowed greater seueritie, then euer hath beene inflicted vpon you. Wise Generals punish mutinous persons more seuerely then Robbers or Adulterers. Corah and his company were more feare­fully plagued then the Idolatrous Israelites. Who cannot rather suffer a lewd Seruant, then an vndutifull Sonne, though hee pre­tend a fayre colour for his Disobedience? When Nature offendeth Law, there Law may be iustly executed on Nature.

You accuse iustly Apostasie and Sepera­tion in others; and shall the Church suf­fer the least Seisure in you? But if you hated your Sinnes more, and Peace lesse, Prelacie would trouble you lesse, and you not trouble the Church at all. But it is against my purpose, to amplifie Wrongs; I onely poynt at them, to mooue remorse and amendment on the offending side, and not to animate seueritie on the other side, which is the stronger party; and who (I know) neuer (without griefe) did exe­cute those Decrees against you, which Law and Iustice did enioyne: neyther haue [Page 19] they affected any contentious Motion, or intended any Aspersions, as Sectaries, Schismatickes, and Puritanes, against you; but contrariwise, in all courtesie and loue haue reputed you to bee Brethren and Sonnes of one Mother, the Church. Yet giue mee leaue to tell you, that al­though you haue not altogether cut your selues from the Body and Communion of the Church; yet doe you affect cer­taine Cognizances and Differences, where­in you seeke to correspond amongst your selues, and bee seperate from it: But I wish you to vnderstand, Tam sunt mores quidem Schismatici quam dogmata Schis­matica. Saint Ierome telleth you, that Hae­resis Grece dicitur ab electione, eo quod sibi eligat disciplinam.

You haue also impropried vnto your selues the Names of Zealous, Sincere, and Reformed; as if all others were Colde, Minglers of Holy Things, Pro­phane, and Friends to Abuses. You in­grosse Christ and his true Worship so to your selues, that (as Cyprian sayd to Pu­pianus) you will goe to Heauen alone. [Page 20] If a man be endued with rare Vertues, and fruitfull in Good Workes; yet if you say not Amen to your seuerall Positions, you tearme him in derogation, a Ciuill, Morall, or Politike man, if not worse: Whereas the Wisedome of the Scripture teacheth vs the contrary, to denominate men Religious by the Workes of the second Table, because the Workes of the first are oft times coun­terfeit, and practised in Hypocrisie. S. Iohn sayth, That a man doth vainely boast, that hee loueth God, whom hee hath not seene, if hee loue not his Neighbour, whom hee hath seene: And S. Iames sayth, That it is true Religion, to visit the Fatherlesse and Widow. So, that which with you is but Phylosophicall, is with the Apostles true Re­ligion; and contentious striuing, which you doe account Religion and Zeale, is with the Apostle holden Wickednesse: But remem­ber, that there is a like Woe to them that speake good of euill, as to those that speake euill of good.

If a Bishop or Preacher preach with care and meditation, ordering the matter they handle, soundly and distinctly for memory, [Page 21] deducing and drawing it for direction, and authorizing it with strong Warrants: Some of you haue censured such Doctrine as a forme of speaking, not becomming the sim­plicitie of the Gospell, preferring it to the reprehension of S. Paul, speaking of the en­ticing speeches of mans Wisedome. But be not deceiued with such vncharitable cen­sure: woe were to all the World, if Christ should tye his presence onely to your fashi­ons; or leaue learned peaceable Spirits, and make his residence with Raylers. As to re­prehend iustly, requireth a due discretion; so to detract iniuriously, in a Great man is stayne of Honor, 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, vnbridled, and sinfull heart. If such of you say, that you exclayme a­gainst none, but against those that haue de­serued it, it is in that I taxe your indiscreti­on: for whosoeuer disgraceth publikely, be­fore hee hath reprooued priuately, may be a good Aristarchus, but no good Christian. If your owne manner of Preaching were exactly examined (I speake not of all, but of [Page 22] most) what is it? You exhort well, worke compunction of Minde, and bring Men well to the question, Viri fratres quid age­mus; Men and Brethren, what shall wee doe? But that is not enough, except you resolue the question. The greatest part of your time allotted for Sermon, or per­haps an houre or two more, is spent vpon Controuersies, or rayling vpon particular persons for euery mis-conceited Discontent: but God knoweth you handle Controuer­sies weakely, and Obiter, as before a peo­ple that will accept of any thing as Ora­cles, that commeth from you. But the Word, the Bread of Life, must not bee wrested, neyther tossed vp and downe: it must be broken, and Directions drawne ad casus Conscientiae, that men may be war­ranted thereby in their particular Acti­ons. And this, many of you are not able to performe, through want of grounded Knowledge, Study, and Time; your Labours, for the most part, bee­ing imployed vpon needlesse Controuer­sies, and vpholding of Factious Cour­ses.

[Page 23]Againe, you carry not an equall hand in teaching the people their lawfull Liber­tie, as well as their Restraints and Pro­hibitions: You thinke a man cannot goe too farre in that, which hath a shew of a Commaundement; you forget, that there bee sinnes on the right hand, as well as on the left hand; and that the Word is two-edged, and cutteth on both sides, as well the superstitious Obser­uance, as the prophane Transgression. Who doubteth, but it is as vnlawfull to shut where God hath opened, as to o­pen where God hath shut? To binde where God hath loosed, as to loose where God hath bound? Amongst Men it is commonly as ill taken, to re­turne backe Fauours, as to disobey Com­mands.

Another Point of great inconuenience and perill is, That you entitle the Peo­ple to heare Controuersies in all Points of Doctrine; alledging, That there is no part of Gods Councell ought to bee suppressed, or the People defrauded: so [Page 24] as the difference which the Apostle maketh betwixt strong Meat and Milke, is confoun­ded, and the Precept that the weake are not to be admitted to Controuersies, taketh no effect; and which is a greater Seminarie of further Euils (whilest you seeke to expresse Scripture for euery thing, and haue depri­ued your selues of a speciall helpe, by im­beazeling the Authority of the Fathers) you resort to naked Examples, conceited Infe­rences, and forced Allusions, which enure men to all vncertaintie of Religion.

Another Extremitie you vse, in magnify­ing your Preaching; which I graunt, is an holy Institution, and powerfull meanes to saluation: yet hath it Limits, as all things else haue. Wheresoeuer you finde in Scrip­ture mention of the Word, you expound it of Preaching, which you haue made in a manner of the Essence of the Lords Sup­per; as if it could not be effectuall, with­out a Sermon going before: and this hath beene specially grieuous to many hungry Soules, who vpon their Death-Beddes, with groanes, haue desired so precious a Foode.

[Page 25]The other holy Sacrament of Baptisme you haue sometimes tyed to bee ministred onely in the Church, and vpon Sundayes; sometimes you haue restrayned it for the of­fence of the Fathers, they being brethren of your owne Congregation: by which rare vncharitable inuention, thousands of chil­dren haue dyed in your default, without the Seale of their Saluation, prescribed by Christ.

You doe annihilate Church-Liturgies and set formes of Diuine Worship, and both in your Sermons and Prayers onely magnifie your extemporarie Conceptions or Reuela­tions (as you sometimes name them) euery day bringeth new Conceits, and one day doth not teach, but correct another. In the meane time, what Preaching is, or who may be sayd to preach, you make no question: but sure I am, that many of you that call hotely for a Preaching Minister, are the first that ought to be sequestred from so holy a Function.

These Errors and mis-proceedings you doe fortifie and intrench, by being addicted to your owne Opinions, and impatient to [Page 26] heare contradiction, or arguments, that ap­plaud not your humors. I know some of you thinke it a tempting of God, to heare or reade that, which with good reason may bee sayd or written against you; as if there were a quod bonum est tenete, without omnia probate going before.

This may suffice to offer vnto you a view and consideration, whether in these things you doe well or not, and to asswage the partialitie of your followers. I know you haue the gift of Exhortation, and I suppose charitably, that you haue Zeale, and hate of Sinne; but take heede you want not Knowledge, and Loue: Where the noyse of Contention is so great, that the Truth cannot bee heard, it is to bee wished, the Preachers were dumbe, or the Hearers deafe.

The last cause of such Controuersies, is the vndue publishing, and debating of them; which Point needeth no long Dis­course: Onely I say, That Characters of Loue are more proper for Debates of this nature, then Fire-brands of Zeale; That all direct or indirect Glances at mens persons, [Page 27] were euer, in the like cases, dis-allowed; That whatsoeuer is pretended, the People are not fit Iudges, but rather the quiet pri­uate Assemblyes and Conferences of the Learned: Qui apud in capacem loquitur non disseptat sed calumniatur, The Presse and Pul­pit would bee freed from these Contenti­ons; neyther Promotion on the one part, or Hate on the other, should continue these Challenges, and vnwarrantable Car­tells: That further, all Preachers ought to bee of such good temper, that in mat­ters of Controuersie, they may in Wise­dome, and Conscience, dayly inculcate and beate vpon Peace, Silence, and Ces­sation.

But because I shall haue occasion to speake of this more fully hereafter, I end the first Part of this Discourse.

THE SECOND PART.

IT is not vnknowne to you, how dange­rous and hurtfull the effects of the long stirres about the Gouernment of the Church of Scotland haue been and had pro­ued in Church and State, if the sedulous A­nimaduersions of a wise and fore-seeing King had not preuented the same: I cease to speake of the scandall that hath beene giuen to Religion thereby; how many wic­ked or ignorant people haue beene confir­med in Atheisme, how many weake Christi­ans haue beene discouraged in the progresse of their Profession, what Sects and bad O­pinions haue growne vp in corners; these that should (and without doubt would) haue repressed them, being by Domesticall Brawles thwarted and hindered. All of sound iudgement may perceiue what ad­uantage the common Enemy hath taken, [Page 29] that by such preposterous Anarchie, Lear­ning was not onely contemned, but the Re­wards thereof diminished, the ancient Disci­pline of the Church ouerthrowne, the Ig­norant made Iudgers of the Rewards of Learning, and the Learned Fathers of the Church, Markes for Licentious Youths, ar­med with Malice, to shoot at. The height of this Fury hath extended it selfe beyond Con­fusion, Tumult, and Scandall: how oft haue these tumultuous Practices reached to the height of Lease-Maiesty, by intending to conferre your head-lesse Gouernment on whom you pleased, and how you pleased, without the Authoritie of any Supreme Power?

If I might instance this, by bringing those vpon the Stage, whose Errors you haue followed, rather then their Goodnesse; I might aske you, what Fennor did in his Booke entituled Axiomata Coelestis Canaan? Beza in his Booke de Iure Magistratuum in subditos? Coppinger and his followers, in England? Or, to come home to our selues, what did Knox in his Letter written from Diepe, or in his foure inuenomed Positions, [Page 30] blowne out by the second blast of his foule-breathed Trumpet?

To descend and come to our owne Times; mine owne Eyes did behold that bold head-lesse Insurrection, knowne by the seuenteenth of September: But pray­sed be God, that Fire was soone quench­ed, and that Fruit rotten, before it was ripe; although some of the Prime No­bilitie were inuited, or rather coniured (if it had beene possible) to take Armes in defence of your lame Cause. But let that blacke prodigious Day bee inuolued in darke Hieroglyphicks, and buried in per­petuall silence, least future Ages heare of it, or Erostratus complayne, that hee is rob­bed of his Fame, for burning Diana's Temple.

Lastly, and more lately, from the ashes of these combustible Practices, did (Phoe­nix-like) arise that deformed wrested Pamphlet, maliciously dispersed, but al­readie learnedly confuted and defaced by that Reuerend Father, Doctor Lindsay, Bishop of Brighen.

But here I will stay my hand, and play [Page 31] no more at this Weapon, least I turne the Point against my selfe, or by thrusting home, giue the Veine to some of your Vitall parts. You know my meaning: they were not the greatest sinners, vpon whom the Tower of Siloah did fall, Vnus peccat al­ter plectitur; but I will gently close with you in generall tearmes, and onely tell you, That these Ryots of singular Inso­lencie were sufficient to haue exasperated the most mercifull Prince to haue rooted out the memorie of such Spirits, who (vn­der pretext of Reformation) neuer aymed at other end (in contempt of Regall Autho­ritie) then Translation of Church-Gouern­ment to confused Paritie, orderlesse Synods, and to Mechanicke Parochiall Sessions. What this Reformation did profit, in buil­ding of Gods house, or repayring of it (as you pretended) and what strange fruits it had pro­duced before this time, if God by his seruant, our Soueraigne, had not wrung the Sword out of your hand, let sound Iudgement giue Verdict. If you will goe a little along with me, and suruey vpon what grounds these proceedings & misdemeanors were builded, [Page 32] you shall finde they had none at all, but ima­ginary Speculation, vnable to vphold a quiet minde, much lesse, both Church and State. First, there can bee nothing more absurd, more against all Law, Practice, and Reason, then the paritie of Church-Gouernment, or Parochiall Iudicature, which you haue so long maintained, and which was vpon false Grounds broached, to ouerthrow the Bi­shops, and auert the ancient Discipline of the Church. To make this cleare, I aske you, if there can be any Gouernment with­out Superioritie and Distinction of Places? Can Ciuill or Spirituall Estates bee better gouerned, then by one armed with Power and Eminencie aboue others? Is not Gods owne Citie, Spirituall Ierusalem, a gathering and vniting of Saints into a Diuine Pollicy, whereof the forme is Order; which, as in all actions, so in the Gouernment of the Church is most necessary? Hence Paul re­ioyceth of the Colossians Faith and Order. Looke backe againe, and behold, when Al­mightie God gaue Magistrates and Lawes to his Church, hee appointed vnder the su­preme Magistrate one High Priest, to haue [Page 33] the Superintendencie of the Affaires of the Church, and vnder him diuerse Heads and Diuisions, that Decencie and Order might be preserued, and Confusion shunned. This superioritie of Priesthood continued till the new Couenant of Grace; in all which time, if equalitie of Priests had beene conducible to the Weale of the Church, without doubt the Lord of the Church would haue esta­blished it.

Secondly, after this Ceremoniall Law, our Sauiour Christ ruled his Church as chiefe Bishop of our Soules: hee adioyned no El­ders to himselfe; at his death hee gaue com­mand to his Disciples, to rule the Churches where they should gouerne, throughout the World. Wee reade, that they did excommu­nicate alone, that they did ordaine Ministers alone, and did by supreme Authority rule both the Affaires and Goods of the Church. Beza confesseth, that Peter alone strucke A­nanias and Saphira, that Paul ordayned Timo­thie and Titus, that hee prescribed Lawes to them and their Churches; this plat-forme of Paritie was not so much as heard of in the time of Persecution. Saint Paul did [Page 34] write to the Bishops of Ephesus and Smyrna, and to seuerall Bishops of other Churches; to them hee giueth Directions, and them hee reprooueth: which had beene very vn­fitting, if his Authority had not beene a­boue other Ministers. All Records wit­nesse, that seuerall Bishops succeeded the Apostles at Rome, Constantinople, Ierusalem, Antioch, Alexandria, and other places: All the Councells giue preheminence to Bi­shops; and to the Councells, the Fathers consent.

To come to later times, they whom you magnifie aboue all others, did protest by their Writings, That if Bishops would leaue Superstition, and embrace the true Religi­on, they would most willingly submit themselues to their Episcopall Iurisdicti­on, as most godly and expedient for the Church. Melancthon did testifie much to this purpose, saying, That if the Autho­ritie of Bishops were reiected, a greater Tyrannie would follow. Zancheus greatly extolled Bishops; Bullinger, Glocer, and diuerse other Learned Protestants in Sweth­land and Germanie, with Camerarius and [Page 35] Sturmius, did the like. Beza himselfe com­playneth, That his wordes against Roman Bishops were wrested against our Bishops. But suppose, that Beza, Daneus, Carpenter, Golart, Perot, Tauergues, Polan, Snecan, and the like, haue written all which you would haue maintayned, or doe yet hold; shall the Church of Great Brittaine allow what they haue written, for Oracles? No; there is no reason they should: For who would not bee ashamed to oppose those, and their followers, to the practice of the Primitiue Church, of Iesus Christ, his A­postles, Fathers, Councells, Canons, to all Writings of Antiquity, and to the most part of our owne Times? All these, by Practice or Decrees, haue annulled Pa­ritie, and consequently, all kinde of Go­uernment grounded vpon it: All Le­gall Courses haue censured against you; the Parliaments (the most Honourable Courts in the Ile of Great Brittaine, or else-where) haue declared against you; the Church Assemblyes, wherein as Mem­bers you had Voyces, haue found the [Page 36] nullitie of your cause, and all these ioyning in one, haue enioyned you to obedience and conformitie: There resteth nothing on your side, but exclayming, bragging, and libelling, which will neuer be otherwayes censured by the Wise, then the fumosities of idle Dreame-venting Braynes, who assuming to themselues an vncontrouled Liberty, leaues all Lawes without defence, and exposeth Magistracie to Obloquie, at their pleasure. But (as all Legists and Schoole-men determine) priuate, much lesse publike Lawes are neyther grosse­ly to bee ieasted at, carelesly disgraced, or fondly to bee dealt withall. Consider warily of this Point, least Iustice cor­rect such by Roddes, as will not bee ruled by Reason. So I come to the Third Part of my Taske, and then to an end.

THE THIRD PART.

I Haue shortly leuelled at, if not hit the most materiall Accidents and Circum­stances of the Controuersies which long haue 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 haue runne poste through the Fauours of your gracious Soueraigne, I will vnfold my sincere Wishes, and so close vp all. His Maiesties prouident care fore-seeing, that your violent Platformes would in the end procure the ouerthrow of your cause, did so long giue way to your inconsiderate pro­ceedings, till without greater inconuenience to the Church and State, hee could not for­beare to represse them: in which course, I pray you consider with mee, what Legall course hath his Maiesty taken, what Lenitie [Page 38] hath hee vsed, what mollifying Balmes of louing Admonition hath hee applyed to so long festred Sores: Hee hath called many Generall and Prouinciall Assemblyes, for settling or remoouing many needlesse Con­trouersies amongst you: Hee hath in Roy­all Person beene present with you, per­swaded you by many Learned Orations, graue Exhortations, and Princely Admo­nitions: Hee hath oft times confuted your vngrounded Assertions with Reason, when hee might haue repressed them by his Royall Authority. What vnseemely mis­demeanour wee haue seene in the presence of such a King, my Penne without blush­ing is not able to expresse: Yet these hath his more then Humane Clemencie ouer­past, and by the Load-stone of infallible Demonstrations and inuincible Arguments hath drawne the most Iudicious and Lear­ned amongst you to assent to the Truth, and leaue such factious courses; Witnesse hereof, were Learned Master Rollocke, Ma­ster Nicholson, and Master Cooper (whose Workes will pleade their cause:) The first of these, vpon his Death-bed did expostu­late [Page 39] with his dearest Friends, how much your hard censure of his honest Labours in the Affaires of the Church, had shorte­ned his dayes: The last two, after they were preferred to the place of Bishops, and euer before had painefully laboured in the Lords Haruest, were so detracted by your vniust Calumnies, and profited so little in their sincere Intentions, that very Griefe in the Autumne of their age did consummate their dayes: But yet if I should insist vpon his Maiesties Clemencie towards you, I should exceede my limitted Taske. Hee hath spared the Liues of such of you, as were guilty of High Treason; hee hath, vpon submission, recalled such as were banished, and eyther restored them to their owne, or better Places. Finally, hee hath left nothing vndone, that may make his Kingly Wisedome admired, his Mercie aduaunced, and you, in case of further Contumacie, vncapable of the like Royall Fauour hereafter. I speake not this, to aggrauate your Faults, ney­ther fawningly to insinuate vpon Maie­stie; but least any of you should surmise [Page 40] that you haue beene wronged, that the Lawes haue beene rigorously extended a­gainst you, or that his Maiesties proceedings hath beene iniurious towards you. But as I am in good hope of you, so my earnest Wishes are, that my friendly counsaile may seize on your future actions. You know, or may know, that hitherto you haue onely procured a fruitlesse Reformation, and in the end (without doubt) you will bee the cause of greater Euils, if by more whole­some aduice you obuiate not the Dangers to which your inconsiderate Zeale hath subiected you; the Axe of Iustice threate­neth the Roote of the fruitlesse Tree of your disobedience, and eminent punishment of your scandalous behauiour hangeth ouer your heads: there resteth nothing then, but that you lay aside all such deceiuable Opi­nions and priuate Affections, as taints you eyther with Schisme or Disloyaltie; that you say to the Church, You are our Mother, wee owe you Honour; to the King, You are our Soueraigne and Gods Vice-gerent, wee owe you Allegeance. In so doing, you shall find, that some few ensuing yeeres shall produce [Page 41] more profitable and plentifull Fruit in Church and Common-wealth, then all the Brawles and shewes of Puritie haue done these fiftie yeeres past. Examine well what I haue sayd, and my hopes are, that the most Factious amongst you will bee reclay­med to the right way, which is all that I desire, and that the peaceable maintenance of the State enforceth: But if you will paue your hearts with the insensibilitie of what you ought to doe, by seeking the disturbance of the Church, and vnquietnesse of the State, then iudge impartially, and you will easily perceiue what must follow.

It is as cleare as the Sunne, that such inso­lencie is not longer to be suffered, That the chiefe Tenents of your Opinions are eyther wilfully blinded, or naturally ignorant; That by maintayning these singular or fond con­ceptions, you abandon the Truth, trouble the Peace of the Church, are offensiue to the State, and are lyable to the seuerity of Iustice. Remember, that the purity of sub­stance of our Religion consisteth in our Faith and Baptisme, not in our Ceremonie or Policy, about which you haue so long [Page 42] with losse contended. If you will consider the slownesse to speake, so much commen­ded by Saint Iames, our long entertayned Controuersies would grow together; but more specially, if you would leaue the sin­gular and ouer-weening Opinions of these Times, and renew the blessed Proceedings 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 deliuer Councell and Aduice; wee should neede no other remedy at all: Si eadem con­sulis frater quae affirmas, debetur consulenti reue­rentia, cum non debeatur fides affirmanti. Hea­then Pericles, when hee intended to speake publikely, entreated his Gods (not without reason) That no vnprouident Word might escape his mouth; for the Lunacie of Wit is better purged, the Inflamation of the Tongue better cured, and the Venome 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 Scammonie of Dioscorides, Rheubarbe of Pontus, Manna of Calabria; yea, then with all the contentious [Page 43] babbling of Babel. Wherefore my deare Countreymen and Brethren, since the Acci­dents are the things that breede the Perill, and not the Substance; That the Truth is scandalized, the long patience of a mercifull and Religious King abused; and that, in your former obstinacy, your wilfulnesse hath betrayed your Wits, and in the end will draw on your ouerthrow, vpon your Enemyes Triumphs: it is time you yeeld your selues conformable to the Ordinances of the Church, established by Supreme Power, that there were an end of such vncharitable Cen­sure and vnedifying Doctrine, wherewith the most part of your Pulpits haue been long loaden; of such immodest & deformed maner of Writing, wherewith idle Pamphlets haue beene dayly so stuft, that matters of Religion haue been handled with irreligious hands in the Stile of Stage; all reuerent compassion to­wards Euils forgotten, & Religion turned into a Comedy or Satyre. But alas, to lance wounds with a laughing countenance, to intermixe Scripture and scurrility sometime in one sen­tence, is a thing farre from the deuout reue­rence of a Christian, and scarce beseeming the [Page 44] regard of a sober man; Non est maior confusio quam se [...]ij & ioci, The Maiesty of Religion, and the contempt of things ridiculous, are things as farre distant as may be.

Two speciall causes of Atheisme haue I euer obserued to be curious; Controuersies, and Prophane Scoffing: by the one, appea­reth the Miserie of the Curious; and by the other, the Marks of the Foolish. What pro­gression these two, ioyned in one, will make, iudge you? As I allow neyther the one, nor the other; so doe I not commend such as fight with eyther of them at their owne Weapon: For I esteeme it Wisedome and Religion, that a Foole is to bee answered, but not by becomming more foolish, and like vnto 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 owne Persons, jibbing at your owne Writings, so mightily mooue you; imagine that in others, which you feele in your selues: and if you take felici­tie to heare well, remember how to speake well. If I were asked of two contentious persons, who were most to bee blamed? I [Page 45] should perhaps remember the Prouerbe, 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 wee haue a beginning, and by the other wee shall neuer haue an end. I know the most part, or all the Bishops and Learned Clergy, neyther allow of such fierie Sermons and scandalous Libels, as haue been too commonly vented; or if any fawning person haue mistaken the humours of men in Authority, they haue sacrificed Veneri suem, and haue sought to gratifie them with that which they most dislike: As it had beene good, that such Births had beene choakt at first, and neuer seene the Sunne; so the next is, That such as hereafter be hatched in corners, and put abroad, bee censured by all of Vnderstanding and Conscience, as the extrauagant Councels of light Persons: That men be warie how they bee conuersant in them, except they will depriue themselues of all sense of Religion: That as sinister imi­tation, or other wrong ends, haue brought them to delight in that vaine; so the loath­some [Page 46] sight and reprochfull effects may moue shame and forbearance.

Lastly, I doe exhort you to remooue all Blockes that may encounter your conformi­tie, specially that reasonlesse Reason, That you are tyed by Oath to maintaine your for­mer Discipline in all controuerted Differen­ces. You know (if you would know) that all such Oathes were taken for the mainte­nance of the true Religion, in the puritie of Substance, and not in the indifferencies of Pollicy and Ceremonies, which then, in re­gard of the time, were out of frame: for ac­cidentall Ceremonies and externall matters of Pollicy are not to be tyed to perpetuitie, eyther in Ecclesiasticall or Ciuill Estate, but may bee promoued or altered at all times from worse to better, according to the diffe­rence of Times, and discretion of wise Go­uernours. Besides, if you disclayme not that Oath, you belye Iohn Knox; who published by Writing to the Nobility and Communalty of Scotland, That vnlawfull Oathes are not to bee kept (as indeede they are not.) If hee by wresting that Text, did free subiects from their Allegeance to [Page 47] their lawfull Princes; why may not lawfull Princes iustly vrge it against you, in chal­lenging your lawfull Obedience? Be then no more stumbling blockes to the weake, nor breakers of bruised Reedes; but Lan­ternes to the Blinde, and Feete to the Lame. Be carefull how you instruct Gods People, committed to your charge: Detaste truly all Badges of Anarchy, and Separation. Haue euer one eye fixed vpon the indiffe­rencie of the things, for which you haue so long contended, and another vpon Obe­dience to supreme Powers, that all incen­diarie Fuell of forbidden Zeale remoo­ued, Christs seamelesse Coat be no more diuided. You that so long haue furnished Aduantage to common Enemyes, single now out of the Sheafe one of Seleucus Arrowes, and the weakest Finger will breake it, whilest the whole Bundle fea­reth no stresse. Let the cooling Wa­ters of Moderation and Reason quench and abate the fire of inordinate Zeale and Contention.

It was the Imperiall Decree of Theodo­sius, enacted by the Councell of S. Ambrose, [Page 48] That all publike seuere Sentences should be deferred for thirtie dayes, Vt ira decocta durior emendari possit sententia. Qualifie the heat of your passions by mature aduice, and Gods presence will rather accompanie your La­bours in such a gentle calme Gale, then in the Fire-flashing Thunder of Reuealings, or passionate Debates. Separate Selfe-loue, Selfe-will, and Vncharitablenesse, and you will easily be reconciled: Prima sanitatis pars est velle sanari. Snarle not like Curres, at those that gently stroake you on the backe, neyther eate your owne hearts with pale­fac't Enuy, the Impostume of the Soule. Remember what Saint Augustine sayth of such vnbrotherly iarres, Quid facit in corde Christiano Luporum feritas aut canum rabies, qualia solet eructare turgens & indigesta discor­dia. Imitate no more eyther Molossean, or Melitean Dogges, in barking or biting, but reduce all dis-tuned Strings of Discord to the sweet concent of Christian Harmonie. Iulius Caesar gloryed in nothing more, then in gratifying his Friends, and pardoning his Enemyes: and shall Christians bee so farre from parallelling so rare a President in a [Page 49] Pagan, that they shall contentiously calum­niate their Leaders or Brethren? Farre be it from them: The Mysticall Body of Christ is all faire, and this Beauty consists in the va­rietie of Colours, and concinne disposition of Parts; no Member must mutter against the Head or Fellow, or affect a Hotch-potch Paritie, least they martyr or marre Christs Body, which is fitly knit together in euery Ioynt, that ministreth to another.

O then, my Brethren, season your Actions, Sermons, Papers, and Discourse, with the Salt of Wisdome, in lieu of vnbrotherly Practices, reasonlesse Rayling, vnmannerly Writing, and bitter Language: the first is begotten of Peace, entertaineth Peace, nourisheth Vertue, instructeth Error, and maketh the Life sauo­rie; but the second are the Gall of Wit, the Bloud-suckers of Charity, and the Semina­ries of all Euils: Habete in vobis Sal & pa­cem habebitis inter vos; When Wisedome is your Guide, you shall reade your owne Infir­mities in other mens Falls; metamorphose the Fury of Aiax, into the Wit of Vlysses; exchange Rebellious Mutinies into Filiall Obedience: and then shall your aduised Ex­perience [Page 50] and wary Circumspection arme you against all Assaults and Accidents; that as we are the Sonnes of one spirituall Father & Mo­ther, God and the Church; Seruants of one Master, our Soueraigne here vpon Earth, and hope to be co-heires hereafter in Heauen: so wee may bee cloathed with one Liuery of Vnanimitie, Peace, and Loue; That like the Starres of Heauen, euery one in his owne sta­tion and order may fight Gods Battels, in de­fence of our sacred Faith, and obseruance of our Allegeance to God and his Vice-gerents; That in case of cessation of Foraine Christi­an Embrewments in others Bloud (which God graunt) we, and all that will fight vnder Christs Banner, may lay hold vpon the hap­pie occasion of Mahometan Scissure. And in this, and what I haue written, I pray vnto the Lord of Life to second my good Wishes, and encrease both in you and me that Loue, without which, all that wee doe, is vnprofitable. Amen.