IT is the humour of ambiti­ous, seditious, and scismati­ticall spirits, in the entry of their designes to studie po­pularitie, Fauor in apud Stob. and being drunke with vulgar applause, the vaine glory thereof raiseth their conceits many strains higher then really they are: as if Greatnesse and Wisdome ingrauen in their forehead by open force, or subtill perswasion, might surprize both enemies and friends, Lact. lib. 3. Philost. when in true por­traiture they resemble the rearers vp of Babel, the Fu­ries that most torment the world, and that Cerberus that sets open hell gates, to let loose such spirits as fill the world with imposture, in this period, or rather dregs of decaying time, 2. Tim. cap. 3. v. 2.3.4.5. wherein the imperious nature of domination in irregular minds cannot indure limi­tation, but must, and will, range abroad in the wide wilde-field of humours, and draw attentiue Auditors to the Prologue of such Tragedies as are embellished with showes of great matters; or rather false hopes to conquer the world with the Sword of the Spirit: as if all others were possessed with a Lethargie or Frensie [Page 2] (extreme diseases that cannot bee cured with Manna and gentle remedies) and that such Quacksaluers are onely the Phisitians to cure the world so deadly di­stempered.

Eu [...] histor. Ec­cles.Thus from the beginning hath God left some rem­nants of Cananites to proue Israel by them, & to teach them ware that did not know it before, thereby try­ing the faith and patience of his Church, which neuer wanteth Seminaries of Atheisme, and brochers of lewd libertie, who vnder religious habit are the sole e­nemies to all religion.

Floren. Schon. Sub hoc mantili & euerriculo multarum fraudum, fer­ [...]da ingenia violentiam naturae, aut profundam ambitio­nem velare student.

The time allotted to these ensuing obseruatiōs should run out, The Induction before I brought to the view of the Reader, the least part of those instances of this kind, wherwith both Churches and States haue been infected or poy­soned; all which I will leaue, and onely bring to the Stage some few of the most recent disloyall practises, and selfe conceited scismaticall opinions, of home­bred pharisaicall hypocrites, that blush not to assume the face of an harlot, surrepticiously chalenge the title of the Church, & send abroad such positions, as labor to draw soueraigntie into contempt, annihilate iust lawes, taint superiour powers with disgracefull notes, and erect democracie or orderlesse confusion, in both Church and State, if the most deuouring stomach of ambition or singularitie, could swallow such choking morsels before it come at them.

He that made the world, can make such learn by their errors, Plus est in artifice quam in arte.

Would to God I could saile by some other point of the Compasse, then by that which directeth my course against those rockes of diuision, or sinking shal­lowes of disloyaltie, whereupon it is likely, some Separa­tists from the Church of great Britaine are already ship-broken; and that others, yet tossed with scisma­ticall stormes, are like to be cast vpon the same Coast.

Let it not then seeme strange to the eye of preiudi­cate opinion, that the common obligation of euery good subiect, tieth me to expostulate against the ma­litious forgeries of such enemies to peace; as vncouer these Trophes of disgrace, which they haue erected to tell their shame to posteritie, and to sound the depth of these riotous misdemeanours, which in my late suruey of the vnited Prouinces, I haue seene, at Amsterdam, and other places; where dispersing of in­famous Libels, might either curry fauour in the eye of licentious Libertines, malecontented Fugitiues, or professed Enemies.

There, I did behold, euery Bookesellers shop, and most Pedlers stalles, loaden with the nullitie of Per­thes assembly; the Altar of Damaseus, the Dialogue betwixt Theophilus and Cosmophilus, the Speech of the Church of Scotland to her beloued Children, and the course of Conformitie ioyned with all these (se­uerally printed before) reprinted in one volume, and to be sold at no lesse rate then if they had beene Ora­cles of Apollo.

Secondly, did come to my hand the petition of the Kirke of Scotland to the heigh Parliament of England a methodicall well digested peece beseeming the preten­ded Church that did preferre it: next was offered to me, Speculum belli sacri, or the mirrour of holy warre, a squint eyed worke looking at military instructions, but aiming at idle impetinent, impudent and fond ap­plications, as if Giges ring had beene vpon the Au­thours finger, or his whole body sheltered when his head was not couered: next to my greater admira­tion, did I behold Altare Damascenum, seu politia Ec­clesiae Anglicanae obtrusa Ecclesiae Scoticanae à formalista quodam delineata opera Edwardi Didoclauii, cui locis suis inserta confutatio Paraneseos Tileni ad Scotos, cui adiuncta Epistola Philadelphi de regimine Eclesiae Scoti­canae per Anonimum. These were closed vp a malicious Satirisme against a learned graue Treatise written by the Archbishop of Saint Andrewes, whose integritie of life, and sinceritie of Religion, none but barking curres can taxe.

In all these trumpets of Sedition, whether in Eng­lish to ensnare domestike natiues, or in Latine to per­swade forraigne alients to their faction, sacred scripture was neuer more sensibly corrupted, more wickedly wrested, more impertinently applyed, neither was euer the sacred person of Soueraigntie, the dignitie of the learned Clergie, the communion of Christians and the loyaltie of good subiects more trampled vpon, by the most prophane Atheist or heretike, or by Sathan himselfe then by these poysonable Satirismes ouer-flowing [Page 5] with gall, and masked with preposterous zeale; in which mirrors of conspiracy euery good subiect may obserue, that if it were as easie to some of those violent spirits, to bring their purposes to their ends, as it is to finde shadowes for their preten­ces, it is to be feared the fruites of their vnsanctified doctrine should haue beene dyed in blood long ago, and warranted with sic dicit Dominus A bloody di­sposition is as well concomitant to scismatikes as pro­fest Atheists, Erasm. in apo. and where euer the quicksiluer of separa­tion is ingredient, there the fire of contention is vn­quenchable, howsoeuer it may bee smothered for a time into ashes of seeming holinesse. Pirates haue their prayers as well as honest Merchants; Fulgosex. Swe­ton. Dion. Nic. Geta in killing his brother Caracalla had his bloody Maske; when Sathan appeared to Saul, Sa. 1.1.18.14. hee was lapped in Sa­muels Mantle; Mahomet did abuse the world with the name of the Angell Gabriel; Mai. 4.6. the Tempter could alledge Scripture against Christ himselfe; and it is credibly reported, that an Amsterdam sister did en­encourage her owne daughter to periury by telling her, It is better to fall in the hands of God, then of man. Aske whatsoeuer scismaticke the reason of their profession, and they will answer, that the sacred Scripture is the leuell whereby they square the frame and infallibilitie of their seuerall Churches; Knox ad No­bilit. Scot. and in his hir of Scot. Good man vp­on the 17. of Exod. why may not then Didoclauius, Philadelphus, Anonimus, or the o­ther late Lybellers imitate such presidents, and peruert scriptures as wel as others; yet me thinkes it should seem strange in the eie of sober iudgmēt that men pro­fessing [Page 6] to haue the onely truth of religion should equally prosecute their seditious designes without conscience in contempt of authoritie, as they make Idols of their owne braine-sicke conceptions against the rules of true wisdom. When any of contrary opinion, follow­ing the ordinance of the Church, strengthened by ci­uill power, would louingly perswade them to forbeare to walke in forbidden pathes, they close their eares, or without weighing of reason, answer by the words of Iohn, We are of God, he that knoweth God heareth vs, as for the rest, they are of the world & the world whose pompe & & vanitie they follow heareth them: when the dignity of authoritie, and honour of Gods Magistrates is vphol­den against them, or their inabilitie to iudge in the misteries of State shewne them: they answer with the Anabaptist, God hath chosen the simple. Will you so sensibly conuince them of folly, that very children may vpbraid them of it, they will tell you that Christs owne Apostles were accounted mad. Selfe conceit and flatterie hath so tickled and scratched their ten­der eares, 2. Tim. 4.3. that they are impatient of the least touch of rough truth. When admonition nor no faire means can preuaile, let them but feele the lightest dramme of iustice, they streight lay vpon Gods vicegerents; what­soeuer they any where finde against the crueltie of most blood thirstie tyrants, drawing to themselues all such sentences as Scripture hath for innocency per­secuted for righteousnesse, as if euery seditious distur­ber of State that suffers for disobedience and breach of Christian vnitie might chalenge the name of a Martir.

These be the paths wherein separation walketh, the steps it doth tread, the doctrine wherein it is trained vp in the schoole of faction and the toyles and tos­sings of vnquiet spirits that are so distastfull to men of more peaceable temper, that if violence done to reli­gion, vncharitable railing against Maiestie and Magi­stracy, might be buried in silence, they would rather suffer millions of personall aspersions, then interrupt the peace of the Church or quiet of the state, by oppo­sing the sismaticall practices of restlesse braines, who like fishers in troubled waters, delight in commotions and tumults: Quam dignitatis sedem quieta republica disperant eam perturbata se consequi posse arbitrantur.

But when the King which is the head, or the State which is the body, or Religion which is the soule of the commonwealth, are in question to receiue preiu­dice; necessitie, which is a law aboue all lawes, sup­plies the place of an ordinary calling: then it is a harmefull modestie to keepe silence, or too late to dis­couer such sulphurious mines when the match kisseth the powder. As when the shadow of mount Athos rea­cheth the Ile Lemnos, it is a sure forerunner of the go­ing downe of the Sun, and time for shepheards to im­pale their flockes: So when seditious confusion striues to ouer-reach both Church and State, it is time as wel to subiect as magistrate according to their seuerall places, to remoue such fuell, least the fire become vn­quenchable, and bring ruine on the one, and desolati­on on the other. O miserable times, vbi tacere non li­cet quid cuiquam licet?

Is it not a most arrogant presumption, that humo­rists [Page 8] vnder zealous pretexts should preferre singular paradoxes of pride and contention, for euery circum­stance of least moment, to the feeding of their flockes, vpon the sweet pastors of humility, charity, and other Christian duties? it is aboue admiration, that others should glory more in their adherents to such lying Oracles, then in their Christian obedience inioyned or pietie professed. Is there a more palpable errour then to receiue euery article of externall discipline with the like reuerence, honour them with the like re­gard, and defend them with the like tenacitie, as if they were matters of faith commanded by canonicall Scripture.

The Apostles and sacred writ haue deliuered vnto vs, no other precepts, concerning the externall go­uernment of the Church, then that all things in the Church may be done decently and in order: But on the contrary, [...]. Cor. 14.4. our Didoclauius and his followers charge vs at no lesse perill then our soules, that we marre all decency, ouerturne all order, by disparaging the state with contempt, and making that honourable Title of true Catholike euer lyable to scandall, if not to scis­sure, so long as phantasticall suggestion prates that the Church cannot stand except tyed to euery circum­stance of pollicy and discipline, when indeed such de­signes are onely to erect democratie, and bring con­fused paritie into the house of God, by men who pro­fesse they know God but by their workes they deny him. 2. Tim. 3.5.

Flor. Scen. Religio passim in ore improbitas in corde, liuor honesti zelo personatur, malidicentia fucat morbum titulo liberta­tis, [Page 9] & tam callide haec imponunt vt nosci nisi difficulter non queant, porro quia vinenum quò dulcius eò periculo­sius est.

We are now become Saints in show, but Scithians in substance; it suffiseth if we can prate of our exter­nall knowledge, boast of our verball speculation, in­force a sophisticated dispute, disprouing our obedi­ence to those whom God hath set ouer vs. Tandem eo dementiae deuenimus, vt gloriemus iis, quibus erubescere oportebat & quod vnum habemus in malis bonum perdi­mus peccandi verecundiam.

Let vs looke with impartiall eies vpon the late pro­ceedings of our owne Separatisis, and vpon what rea­sons their fained griefes are grounded, and we shall easily perceiue whether the Church their Mother if they disclaime her not (as some already haue done) hath left her motherly care, or his Maiesty, vnto whom they owe obedience, if they haue any conscience (which is to be doubted) hath exceeded the extent of Soueraigntie, or they their Ministeriall function, or dutifull allegeance in impugning either the one or the other.

That I may cleare this the better, and shew Hercules by his foot, I will leaue generals, and descend to my particular obseruations picked out of a short view of some few passages contained in the huge Chaos of those infamous libels, which I haue already mentio­ned, whether they goe current vnder the name of Di­doclauius, Philadelphus, Anonimus, or other titles, ra­ther distinguishing audacious attempts then persons.

In the Epistle to the Altar of Damascus, censuring his Maiesties learned and Princely Basilicon doron, these be the words of Didoclauius, Auaite hostem nobis infestissimum regem Brittanniae, &c. A little after in that same Epistle, Pro principe Apostata non oran­dum docet Apostolus, ordines in ordinem redigere posse tirannum, & gladium e furiosi manibus extorquere, veri­simile est aliquos censuisse, nam id sentiunt viri docti.

Thirdly, in that Epistle he is not ashamed to pro­claime an impudent knowne vntruth in these words. Anno secundo post regis in Angliam aduentum 300. Mi­nistri vel libertate concionandi mulctati, v [...] beneficio priuati vel excommunicationis fulmine icti, vel in carce­rem coniecti, vel solum vertere coacti &c. superiorum temporum annales replicanti reperire non est grauiorem, sub vllo principe fidem orthodoxam profitente persecutio­nem.

In the course of conformitie, page 88. these be the words of the same authour; the Idolatry of Ieroboam (saith he) might haue as well beene defended, by the au­thority and kirke of that age, as Idolatry of this age by the State and Clergy; now ioyne all these together and you shall the better without comment, vnderstand the one by the other, and by what spirit a priuate man, impudently taxing King, Clergy and Gouernment to which hee ought obedience, preferreth such do­ctrine to which hee is ashamed, otherwise to affixe his name, then by anagrammatizing Dauidis Calder­wodi into Edwardi Didoclauii, as if none but the bre­thren of his owne language could dissolue such a [Page 11] Gordian knot, explaine this subtill Hierogliphicke, ex­tricate this labyrinthian riddle, or finde out a Wood­cocke by the eye.

To come from the Title to the Subiect, there was neuer Christian pen that did blot paper with so bar­barous Aphorismes, scandalous comparisons, and dis­honourable reproches, all which vntruthes from the mouth of a shamelesse lybeller are honorable badges to vertues.

Miriam was branded with leprosie, Num. 12.10. because in bit­ternesse she once reproued Moses for his Aethiopian wife. 2. Sam. 16.5. Gen. 9.22. Schemei rayled but once against the Lords an­noynted, and yet had his reward. Cham but once mocked his fathers drunken nakednesse, and yet had his fathers curse; but this cursed Schemei, and vnna­turall Cham neuer ceaseth to curse both Prince, Pro­phet and Priest, and vpbrayd the comely clothed so­brietie of his parents, and yet looketh to be honoured as an Oracle or canonized Saint.

How dareth this Cirian Wolfe barke against that Moone, Stob. apud Plin. whose light borrowed from the great eye of Heauen, dissipates the Cimerian darkenesse of that night, in whose obscuritie hee thirsteth to prey vpon the innocencie of vnwarie sheepe, or think­eth this bastardly brat that his Maiestie hath not thousands, the least scratch of whose pens is a­ble to brand his face with blacke infamie, if they wold interrupt more profitable studies by honoring a factious libeller, with answer to beggerly collections, borrowed as well from the dregs of scismaticall opi­nions, [Page 12] as from the corrupt pudles of some double tongd Lawyers, and informatory papers of the seditious bre­thren of his owne profession, Chilon opti­mam pronun­tiauit Remp. quae maximè leges minime autem Rheto­ris audiat. Sto. Ser. 41. Non est opus quoties libet ogganire ea­dem conuitia resellere vind. Phil. pag 951. euery materiall point whereof is so fully already answered, and conuinced by men learned, truly religious and Church Coun­cels, confirmed by Parliament, the representatiue body of the State, that if truth might haue trust, or reason place, the chiefe maintainers of that orderlesse frame might be satisfied, or giue sentence against themselues to be thrust out of the Church for such irregular, rude and intemperate passions, as in bitternes of gall makes a scissure in the vnitie of the Church, and exposeth the sacred name of Soueraigntie to contempt, or ra­ther annihilates it.

But lest it be thought, that rather passion then rea­son thus transports me, I will first examine the sugge­sted degrees of persecution, whereupon this trumpet of sedition buildeth his reasonlesse railing, and then the dignitie of the gouernment whereof he so much boasted.

To come to the first, he aggrauates the persecution by the number persecuted, viz, 300. then discending to the persons of some prime men so persecuted, hee nameth Master Robert Bruce, Master Andrew and Ma­ster Iames Meluils, Epist. Altar. Damasc. with some other few.

The first, he saith, hath beene terra iactatus & vndis, or subiected to the extremitie of persecution, for the space of twenty three yeeres: then after an emphaticall Epilogue of his discent and praises, hee exclaimeth, anima mea cum anima tua Bruci.

For the praises due to that reuerend well discen­ded Gentleman, I thinke he hath said too little, and that he hath deserued the pen of a more famous Au­thour to blazon his commendation; but that Master Robert Bruce will echo a rayler, with anima mea cum a­nima tua Dioclauii, is more then I will beleeue.

That the least touch of any such seueritie hath bin vsed against Master Robert Bruce, it is more then him­selfe will confirme: the limitation of his residence within such places where his Ministerie might bee most profitable, and he least troubled with seditious motions of violent spirits (whose inconsiderate at­tempts much greeueth him) was done vpon mature deliberation, and warranted with diuine and humane Lawes.

Master Andrew Meluil a learned man, whose me­morie, as on the one part, I will not mention without modest respect: so on the other part, lest I should wrong the truth, or smother his Maiesties gracious re­spect to him; I can say no lesse then his intollerable fie­ry humour seconded with a misregard of his superiours and place, did precipitate him into the abridgement of his libertie. In all which time his Maiesties care was such of him (as I haue heard Master Meluill confesse) that neuer subiect of his condition had greater fauour at libertie then he in restraint; neither was the Duke of Bulloignes request for his libertie, without his Maiesties knowne willingnesse, who condescended at first, or ra­ther prompted the Dukes motion. Master Iames Meluil a man of more mild disposition and quiet temper, yet [Page 12] [...] [Page 13] [...] [Page 14] so farre ingaged in the factious course of his brethren that hee could not reclaime himselfe when (as is well knowne) hee most earnestly desired: hee li­ued at Berwicke with greater content, and had better meanes allowed him then euer hee had in Scotland, neither in all that time was his Maiesties be­neuolence wanting.

Some others of the Ministery that were sentenced to exile, in mitigation of a capitall iudgement giuen a­gainst them, vpon acknowledgement of their offence, were recalled and restored to their owne or better places.

If there hath beene, or yet be, any in Scotland si­lenced or confined, it was, and is, vpon their con­temptuous misdemeanours, and vpon mature legall proceedings against them; whereof the whole number (so farre as I can learne) doth not amount to halfe a hundreth, farre lesse multiply to three hundred inlar­ged by the lybeller.

If he calleth those persecuted Saints, whose bene­fices his Maiestie hath enlarged out of his Crowne re­uenues, he erreth not so much, if he had sayd sixe hun­dred, as he doth now in mistaking three hundred for fiftie or fewer: but it is the nature of base ingra­titude, to receiue more easily bad impressions then good, to abstract frō the realitie of benefits receiued, and aggrauate the least misconception of inuiuries offered.

Nihil amas cum ingratum amas, neque stipula leui [...] pondus, quam fides eius.

It is said by that famous but dead statua of Memnon did alwayes resound cheerfull echoes, when the Suns golden Beames did shine vpon it; but now many li­uing statues in place of cheerfull acclamations of ioy and content, for so great benefits as they dayly re­ceiue, send backe nothing but bitter exclamations, and whatsoeuer may eternize ingratitude whose blush­ing pen writeth royall fauours in dust, and imaginarie disgusts in marble.

Loe this is the persecution, this the tyrranny, and these be the persecuted, Epist. Vind. Philadel. quibus nihil relictum nisi miseram vi­tā vt miseriā sentiant. Whether this be a true history or an apochriphall fable, I appeale to impartiall censure, whether in the most strict enquiry into those iust ani­maduersions, or rather preuentions of further con­tempt against the refractarie Ministers, any thing can be found but diuine wisedome, long patience and iu­stice, rather ouerseasoned with mercy, then affected to the least inclination of seueritie, or whether it be Anti­christian zeale accompanied with pride, malice and contempt, or true zeale attended with Faith, Charitie, and Humilitie, that tickleth the fancy of the penman of the greatest persecution that can bee found in any hi­story? This is the Philadelphian Eusebius and learned Rabbin that out of the Sanhedrime of his fiery braine must rule both Church and State by such Catilina­rian Glosses, as introduce mutinous anarchie and are onely vailes to couer the face of treason, Epist. Vind. Philadel. that it bee not seene in its vgly shape. This is the champion Dido­clauius, whose Herculean labours must re-erect Disci­plinam optime stabilitatem & feliciter administratam, [Page 16] or more truely, the frame of implacable paritie, agreeing in nothing but in discord, and onely constant in incon­stancie, as shall appeare by the discipline so highly ad­uanced and pictured by another brother of the purer profession.

Phil. de Reg. Eccles. Stob: pag. 1.Although, sayth Philadelphus, our Church acknow­ledge foure sorts of Ministers, Pastors, Doctors, Elders, and Deaecons, yet the office of Doctor hath not beene in vse otherwise then in the Schooles, but the reformation was effected by other three members, with the helpe of the Nobilitie and Communaltie.

First, then we haue a Doctor one of the foure pil­lars of the foundation of this gouernment; yet that nei­ther Philadelphus or his brethren haue made, not onely no vse of that name, but rather persecuted it with ex­tremitie of enuy, their bitter inuectiues against the late institution of Doctors in Scotland will fully demon­strate; because the title of a Doctor seemed to looke a little higher then paritie could well indure, they did reiect it which by time might haue ouer-topped them, and vsed the helpe of some of the Nobilitie and violent common people, in the reformation; the first were powerfull, being inuested in the Church reue­nues, the other forward and fit instruments to advance anarchie.

Here is a fourefold frame lam'd already of a foot by their owne records, if a politicke or naturall body may not subsist intire without a prime member.

Now let vs distinctly examine the progresse of this externall gouernment, wherein first behold (which [Page 17] Philadelphus smothereth in silence) the good Corne purged with the Chaffe, the Wheate with the Cockle, or the good things remoued with the bad, and the anci­ent monuments and policie of the kingdome ouerthrown or demolished by head-strong violence.

Next, that they might not seeme to ouerturne all order at once, Philadel. p. 3. Bishops that renounced Popisme were continued, conditionally, that they should maintaine Pastors in their Diocesses.

Episcopis qui eierato Papismo ad causam religionis se adiungebant concessum vt reditibus fruerentur, ea lege vt pastores in suis diocesibus alerent.

Next, were superintendents established in the place of Bishops as well to admit and exauctorate Ministers as to administrate diuine seruice, Philadel. ibid. pag. 3. Statuit Ecclesia ex se­lectissimis Pastoribus duodecem eligi, quibus daretur in designatis sibi prouinciis potestas sacra administrandi au­ctorandi & exauctorandi pastores, hos superintendentes apellabant & insumptum maiori stipendio instruebant.

Not long after (whether the emenencie of superin­tendents did become suspicious to generall assemblies, Ibid. p. 4. or whether they did not keepe their accounts streight, they were first tied to a yeerely account to the bre­thren assembled; after that, certaine Commissioners of the Ministrie were adioyned to them (as it seemeth) to keepe them within the limits of their iniunctions, howsoeuer superintendents and the former Bishops were onely fires to premature the ensuing anarchy, thundred out by Iohn Knox, by whom the gouern­ment of the Church was wholly directed.

In hoc negotio nemo nescit maiorem Knoxii quam om­nium superintendentium luudem fuisse. Vind. Phil. pag. 27.

Phila. p. 5.In the assembly holden at Leeth, anno 1571. Ianuary 12. Bishops were againe established, but not without opposition following; the next yeere in the Sinod holden at Pearthe, wherein the disciples of Knox made earnest protestation against the gouernment of Bishops. Anno 1573. the generall assemblies did inioyne Bishops to haue no further authoritie then superintendents had before.

Ibid.In the assembly holden at Edenborrough, ann. 1575. it was disputed, whether the office of a Bishop was a place of charge or of dignitie, a Thesis not vnlike that of the Popish Clergy making question to whom the Lords Prayer should be directed.

Pag. 6.In the assembly following at Edenborrough, anno 1576. the office of Bishops is declared titular, and they tyed to the gouernment of one Flocke, without supremacy at all, ouer other Pastours, so that now they are a Stage lower then superintendents, with whom they were equals by the Canons of the former assem­bly. Ibid. Anno. 1577. the second booke of Church gouern­ment was confirmed and published, the Hierarchy of Bishops condemned, and new lawes of discipline esta­blished. Ibid.

In the assembly holden at Dundie, anno 1580. Bi­shops were deuested of all authority, their office decla­red to be a humane inuention receiued to the preiu­dice of the Church, to bee razed out of the gouern­ment thereof, and they inioyned to yeeld to this de­cree, vnder the paine of excommunication. But lest such dayly nouations might argue Proteus-like changes in this gouernment, Ibid. Philadelphus subioyneth a reason, multae erant de negligentia & ignorantia Episcoporum [Page 19] quaerelae. Such lips, such latice, or a mad conclusion of a fond proposition, as if I should say, because Phila­delphus, Didoclauius and the like fire-brands are the staines of the Ministry, and disturbers of the Church; therefore the office of all Pastors is vtterly to be defa­ced and forbidden: the cases are matches, if the one may stand in Law, the other may; and if we condemne the one, wee must condemne the other; for, if we reason from the abuse of good things to the remouing of them, we shall fall into an anarchy and ouerthrow all reason.

In the assembly holden at Glascow, 1581. Aprill 24. Ibid. pag. 6. Presbiteriall gouernment, and what else might aduance democratie, was established, and continued without great encrease, till the assembly holden 1590. that pa­ritie began to waxe like a gourd; then were Commissi­oners or Prouinciall ouer-seers discharged, and their power conferred vpon Presbiteriall assemblies, as the vndoubted right of those pupils that were but nine yeeres of age.

Comissionariorum siue visitatorum prouinciarum po­testas abrogata est, Phil. p. 6. eorumque munus Presbiteriis tanquam ius suum concessum est. Phil. p. 6.

From the beginning of Presbiteriall gouernment vnto anno 1600. or thereabouts, by the records of generall, prouincial, presbiteriall assemblies, and Paro­chiall sessions, nothing is to be found but the Austrian plus vltra dayly encroacht vpon, and euery day new deuises. In the time of this raging confusion Maiesty was ouer-swayed with clamourous railing, faction in­cited, maintained and defended by adherence of most [Page 20] part of the Ministrie to the strongest partie of those combustions, that were too common in those dayes, but now are happily remoued by the wisdome of that King, whom refractarie furies hath from his very in­fancie so barbarously, insolently, and vnthankefully opposed, that by diuine and nationall Lawes iustly might hee haue curbed such madnesse with a more strict censure, then by his milde and royall regrate in his learned Princely Basilicon Doron, Epist. Altar Damasc. that he had found more trueth and loyaltie, amongst the dregs of his Subiects, then with those, who against all modera­tion, and the conscience of their profession, had left no practise vnassayed against Soueraigntie, that either faction or vulgar applause could conciliate.

I might add here many rare paradoxes, insolent mis­demeanours, and bold attempts, not beseeming Chri­stian sobrietie, much lesse the approbation of a well settled gouernment: but if it appeare, that eithet the frame or administration pictured by Philadelphus, bee orderly or any way sorting with an happy gouerne­ment, I desire to know what is anarchie, disloyaltie and sedition? but I leaue the pressure of such festered sores, and continue my enquirie in the late actions of that impure Spawne of those Separatists whose Grachus doctrine, Catechisme of sedition & schoole of faction is neither compatible with the Lawes of God or Empire, or any thing else then the ouer flowing of the surfet­ting stomach of Muncer the Anabaptist, who drunke in selfe-conceit, did bost to conquer the world with the sword of the Spirit: Et cogere vniuersum orbem gladio Gedeonis ad nonum Christi regnum instituendum: Gual. Tug: [Page 21] But lest any man should doubt of the perfection of the gouernment so highly aduanced, Philadelp. p. 7. Philadelphus crownes it with tum quidem bene currebamus.

It is well said Sir, yet giue me leaue to tell you, that oft times the more haste the worse speede, and that festina lente in gouernment is more sure, and commeth oft times more safely home, then that hot spurre, that either spoyles his horse, or runneth him­selfe out of winde or ioynt; or as your anarchie that was rotten before it was ripe. Yet let vs heare an vn­charitable glosse vpon an Apocriphall text, or the reason which Philadelphus giueth, that this happines was interrupted by the bringing in of Bishops.

Diabolus (sayth he) hanc faelicitatem inuidens terti­um Episcoporum genus noua arte supposuit. Philad. ibid.

For answer to such prophane censures, I can say no lesse, then that as his former running course did shew more will then wisdome, and hath shortned the life of consistorian discipline and prematured violence: so is his ragged reason against all reason or probabi­litie, that the Prince of darkenesse and confusion should enuy anarchy, and haue any hand in the frame of good gouernment, which is a chiefe type of Gods pre­sence, and the snafle that curbeth the pride, selfe-con­ceit and presumption of vnstayed spirits, who oft times in repining against Magistracy, are authours in their owne destruction.

Thus haue you heard, how Didoclauius and Phila­delphus doe tilt at King and Clergy; now you shall heare another bird of that same feather runne the wild-Goose chase at Councell and Court, taking aime through a [Page 22] false looking glasse, lately framed by a Scotish Sepa­ratist, and steeled or put in a rauing stile at Leiden by an English Brownist.

Specul. bell. Sacr. pag. 97.A forme-changing Proteus (saith this new Doctor) a trecherous Seianus, a time seruing Abiathar, a Stati­zing Achitophel, a calumniating Doeg, are the only Coun­cellours: but Constantine tryed his Courtiers fidelitie to him, by their piety towards God; but now a man truly religious, is thought vnfittest for state affairs, The Do­ctors reason. because they cannot say he is an honest man; but with this con­ditionall, if he were not a ranke Puritan.

The first part of this bold vntrue calumny, deser­ueth rather the examination of a whip then of a pen, or of a pillory then of a reply; yet I wish that the fond foole, the Authour, should know that his Maiesty hath moe, truly religious, wise, learned, loyall Councellours and Courteours, then there be honest men Puritans of his opinion in the whole world, in which large cir­cumference I doe verily thinke there is not one.

On the contrary, I may truly affirme, that there be few Courts or Statesmen in Europe, or elsewhere can pa­ralell, none exceed either the fidelity or integrity of those in great Britaine: if all be not a like affected, or any, otherwise enclined, then human eyes can see, or the wisdome of a wise King preuent, God must be their iudge, and their conscience their witnesse. A runnagate that hath put his hand from Gods plough, This Lybeller was once a Minister, but did lately cō ­mence Do­ctor of phy­sicke at Lei­den. and turned Quackesaluer, is not to censure those whom he ought not to name but with honourable humble respect. The brethren of his owne profession, whom he calleth truly religious, and whom in all his applications hee [Page 23] thinketh the only able men to rule both Church, Court and Campe, are thought vnfit (as he saith) for State af­faires; To that part I answer, that euery good subiect hath great cause to thanke God that our King is more wise, then to admit any into his Councell or affaires of State, whom all men (besides themselues) know to be fairded with false colours of religion, and more fit to be fagots for combustion of State, then to be hel­pers in supporting the heauy frame of Empire; be­cause diseases of this kinde are hereditary to most of this family, infusing from one to another, a taint or staggers in their vitall spirits, as if they were bitten with a mad Dog, which frenzie maketh them vnser­uiceable, either in Church or Commonwealth, but specially to bee vncapable to bee vpon Councell of Kings, who are the onely barres that impeach their proceedings, for this cause they cunningly labour to induce the people to condole their yoke of obedience cast off such fetters, and purchase their libertie.

The reason which the Doctor giueth, is like his physicall receipts which trouble his patients more then the disease: for certainly, if we may call these Pu­ritans, whom this lybeller esteemeth to be so; King, Councell, and Court, haue iust cause to take exception at the very name which is but a staine of Puritanisme; for my part, if it bee lawfull to iudge men by their a­ctions: I may safely say, that he can neuer be an honest man to God and to his countrey, that conceiueth such damnable thoughts, farre lesse he that publisheth such hellish positions, and that besides all other poy­sonable trash euery where intermixt in this Doctors bit­ter [Page 24] pilles, this one Colaquintida so corrupts all his o­ther drugs, that it proclaimeth him to to be an impu­dent rayler, a Pseudo-puritan, or rotten hearted hypo­crite, and not a Puritan, of which number I wish my selfe, and all others to be, if human infirmitie might aime at such perfection, so long as it is clothed with mortalitie.

But thus it falleth out, that as well the best men as their best actions set and performed, on the conspicuous Theater of the world, are alwayes attended and enter­tained with blacke detraction and calumnie, the de­formed Brats of malecontents, ignorance or enuy, who loath the Nectar-like drops that fall from heauen vpon sweet flowers, and delight onely to sucke the poysonable iuyce of gall and wormwood.

Hence it is that factious spirits, violently agitated with outragious passion of singularitie, enuy, anger, desire of rule, and popular applause, are onely quiet in commotions, Stob. apud. Plut. peaceable in tumults, happy in cala­mities, disaffecting no lesse amicable concord, then regal power and authoritie, thereby offring vnto Gods de­puties and their iust commands, the pests and poy­sons of their infected and ill affected minds, imita­ting those barbarous nations, who in their sacrifices did offer the gall and vilest parts of their beasts. What can we call the malitious censuring of sacred persons, or designes, but a kind of sacriledge and blasphemy, both against God and Kings, of whom all discourse ought to be full of Religion, reuerence and respect?

O mercifull God! what wit is able to sound the depth of those dangerous euils, whereinto the malitious [Page 25] nature of scismaticall sedition vailed with religion, is able to sinke it selfe, rather then to acknowledge error in those things which it hath taken vpon it to defend, Course of conformitie. pag. 88. against the streame of publike resolution, ranked in the eyes of singularitie, with the most tyrannous gouerne­ment that euer did see the Sun?

Miserum est peccare, miserius delectari, miserrimum excusare, & tum demum consumata amentia est cum ad studium malum opinio quedam pietatis accesserit.

The motto of Iacke Straw, Wyat & Kett was viuat E­uangeliū, & now the pretext of conscience is a cullour of disobedience to euery casheerd Leuite or ignorant consistorian, whose studies are by wresting Scripture to destroy vnitie, beget a scisme in the hearts or sub­iects, and make it their common place in writings, dis­course, or in the Pulpit to leape from the liues of their flockes, to enueigh against gouernment, and presump­tuously incroach without all reuerence vpon the af­faires of Princes, as they were able to demolish the walles of the Church, shake the foundations of the State, and liue Libertines without controlement.

When authoritie commaundeth any thing that is to be presumed not against, but for aduancement of Religion; I would gladly know who is to be confer, whether the things commanded be lawfull or not, or whether some singular contentious or malecontented spirits, transported with wrong ends, may oppose the Church in his Maiesties lawes, giuing life vnto them? If Authoritie at any time swerue from the strict ob­seruance of religion, in its owne integritie, in matters of discipline, that remissenes ought to incite Church­men [Page 26] to deuotion and pietie, to explaine the sense of Scripture with all humilitie, to acquaint as well Princes as people, with the will of God by preaching, to turne the wrath of God from them by prayer; that so obtaining a blessing vpon their labours, they may by practise confirme such in the faith by their workes, as they haue wonne by their words to embrace and beleeue it.

Ex pede Herculem, the tree is knowne by the fruite, and not by the florishing shadowes of substance. Ex­clamation and railing, howsoeuer personated in reli­gious habit, is not so much to the preseruation of re­ligion as the Romans did superstitiously imagine the keckling of Geese was to the safety of the Capitolium. Ambros. serm. de obed, Contentious bitternesse is as opposite to the peace of the Church, as oyle to the quenching of fire. God is not in the bitter diuision or alienation of affections, nor in the raging fire of seditions, nor in turbulent tempests and whirlewinds of contradictions and discen­tions; But his blessed Spirit is in the sweet gentle breach and still calme winde of peace and concord.

If any man say, they are warranted by their con­science, contentiously to impugne authoritie, anull the lawes of a free Monarchy, and make a Metamorhpo­sis of religion, at their pleasure when euery miscon­ception tickleth their fancy: I answer that they balke the high way wherein they ought to walke, neglect the maine end at which they should driue, and aime obliquely at priuate gaine, vaine glory, satisfaction of some base humour or passion. If our conscience tels vs this or that, and cannot proue what it tells, but by [Page 27] shifts, coniectures & shadows; then it is not cōscience at least no true, but a lying conscience, that so mis­leads vs; no, it is rather our fancy, our peeuish pre­iudicate and forward conceit, which we are bound to resist and subiect our owne peruerse crooked will to the will of God; Melanch. E­pirom. Philos. who hath subiected vs to lawfull Ma­gistrates, whose hearts are so deepe and vnsearchable, by reason of the multiplicitie of affaires, and variable waies they are forced to walke for the weale of their people, that oft times when they seem to erre to these; who ought to bee holden in suspence, or that vnder­stand not the language of State, their actions tels their wisdome to the world, as well in protecting their sub­iects within, as curbing their enemies abroad. In con­sideration whereof, the booke of publike determinati­on once opened, euery liege man is to acquiesse there­in; because Kings are Gods deputies to execute iu­stice and iudgement, and to leuell singular oppositions by lawes established; if they doe it not, the fault is theirs, to whom the preuention of contempt, or ani­maduersion into such lawes doth belong.

When Micha will set vp an Idoll and assume a cham­ber worship to satisfie his erring conscience, Iudg. 17.5.6. the rea­son is subioyned, because there was no King in Israel, but euery man did what seemed good in his owne eies. Conscientia non est contra scientia sed cum scien­tia, our conscience must bee ioyned with knowledge, otherwise we Idolatrze vnto our owne hearts, whilst we obay an ignorant or etring conscience; howsoeuer it may seeme right in the eyes of scismaticks, Prouer. 14.12 yet such a conscience is but a melancholy imagination or ma­leuolent [Page 28] inuention, the end whereof are the wayes of death.

As the Lawes of God must guide our consciences in matters of Faith: so the positiue Lawes of the king­dome must be the high way wherin euery good Sub­iect must walke, in actiue obedience, in matters not repugnant to that faith.

Againe, Kings are dispensators and dilposers of the law, but they are not holden to satisfie euery priuate contentious or curious head, which pretend consci­ence for disobedience, or answer euery delinquent with arguments; if they did so, their worke were in­finite. It is strange then in the eyes of sound iudge­ment, that some rebellious factious spirits should thus roare, range, & rage as if we had neither Prince Priest nor Iudge. The Apostles and Fathers obayed Nero a Monster and Tyrant; Dioclesian a cruell persecu­tor, and Iulian an accursed Apostate. When there was not a Christian King vpon earth, Saint Paul com­manded Titus to put the people in remembrance of their obedience to Princes and Rulers. Neque aliud remedium proponitur priuatis hominibus tirannis subiectis, preter preces & lachrymas & vitae mendationem.

There can bee no iust cause enabling subiects to arme against authoritie; because a publike action must be warranted with a iust cause, a good intention, and lawfull authoritie; the last whereof can neuer fall into priuate hands, which are not to vendicate that cogni­zance which belongeth to the tribunall of heauen.

That transcendent Maiestie by whom Kings raigne hath reserued their audit to himselfe, that they may be [Page 29] more carefull to keepe their accompts streight and rule with iustice. The Iura Regalia of Kings are holden of heauen and cannot escheat to any earthly power, farre lesse to a subiect. The Law hath two properties, the one to shew men what they should doe, the other to punish the transgressors; the king hath interest in the first, but is not further subiect to the secōd then to his Soueraign in heauen, whose deputie he is in this inferior Orbe of the earth. All popular commotions, vnreasona­ble railing, vomiting of vnchristian scandall, factious conspiracies, and treasonable practices, are the badges of disloyall and treacherous subiects, who ought to testi­fie the patience of true Israelites, and the obedience of true Christians. Arma mea preces meae, nec possum nec de­beo aliter resistere, saith Saint Ambrose. Phil. 3.3. The Apostle tels vs, That we are to doe nothing in the Church through con­tention or vaine glory, but that in meeknesse of minde e­uery man thinke another better then himselfe.

Supporting one another through loue, Ephes. 4.23. endeauouring to keepe the vnitie of faith in the bonds of peace, doing all things without reasoning and murmuring.

For the end of the Commandements is Loue out of a pure heart and of a good conscience, Phil. 2.14. Tim. 1.56. and of faith vnfaign­ed, from which things some haue erred and turned vnto vaine ianglings.

Now, in contempt of these Oracles of direction, the discourse of religion doth so busie the world, Epist. histor. the word. that it hath well neere driuen the practice of it out of the world, where charitie and trueth haue onely their be­ing in termes, as the Philosophers materia prima.

Religious discourse is now so canuased in the mouth of most men, yea at the tipling table of euery Scoul­ding [Page 30] Drab, vayled with the name of a Sister, that any man might resolue that tooke notice of their zea­lous discourse, patheticall griefes and not of their liues that there were nothing in their desires, but the pur­chase of heauen, and that they vsed the world as a re­posing place towards their celestiall habitation; when on the contrary their actions tell the world that they are but Comedians in religion, whilst they act diuine voice, but in their liues renounce both their persons, and the parts they play. Curiositie, Singularitie, and Faction, Althus. Pol. c. 2. are the three euill spirits that haue euer trou­bled the world, and yet rage amongst Separatists in our Northerne Climate, where, we may behold Cu­riositie by pestilent vapours ascending from prowd stomackes, make question of euery principle of recei­ued trueth: wee may see that Singularity apprehen­ding the Theorems of Curiositie, will Iudge and rule all, Gen. 3.5. and labour to steale mens hearts, and per­swade their consciences, that they shall be like vnto gods.

Who is so blinde that he seeth not Faction, as Fla­gellum Dei, striuing to arme Curiositie and Singulari­tie with power to afflict their Contradictors? These be the 3. corrupted springs that send out such impe­tuous inundations of strife, that labour to ouerflow, the peace of the Church and ingrosse Gods true wor­ship to such prodigals that are not initiate in the first elements of Christian duties. Brus. lib. 35.

Phelautia, and Phantasia so swelleth their hearts with pride, and loade their heads with distraction that they run into desperate courses as Furies, neither regar­ding Maiestie nor Lawes, preferring confusion to or­der, [Page 31] Anarchie to Monarchie, as if Imperium in imperio querendum esset, a Soueraigne should be commanded by a subiect, or the body be aboue the head.

If any aske them by what warrant they doe these things, presently they apply all things spoken by Ne­hemiah and the rest of the Prophets, touching the re­pairing of the Citie of God or the walles thereof, as the Holy Ghost had meant to foresignifie, what euery Mercenary firebrand of their profession should doe or suffer, for whatsoeuer position without reason, and a­gainst authoritie, he taketh vpon him to defend; yea some impudent Stoickes amongst them will tel you, who knoweth but they be the men? In their ordinary discourse & plagiarie pasquils, they assume the titles of Gods persecuted Saints, the secret ones for whom God spared the world, Gods elect vessels, his deere children and the like attributes, These be the titles which Didoclauius giueth to his brethren eue­ry where in his Satyres. Gen. 27.22. rather beseeming the Prologue of Miles gloriosus, then to be the assumptions of sober Christians, but godly names doe not iustifie godlesse men, they are but vpbraided when they are honoured with titles whereunto their liues are not sutable. Many haue Iacobs voyce and Esaus roughnesse, words of pietie but actions of Babel and the pride of Lucifer in the insatiable aspiring to rule both Church and State, or bee gouerned by none of them; Tertul. de prescr. but it were good such men would consider that Sathan finds more difficultie in ouerthrowing a humble sin­ner then proud Saint.

If we looke vpon the peaceable conuersation of the most earnest Champions of Puritanisme, we shall finde their chiefe Treaties of peace are extrema non media, [Page 30] rather to continue the flame then quench the fire, and to encrease malice then to preuent mischiefe. To leaue those of the Ministrie that are so tainted with sophisticated tincture of Pseudo Puritanisme, and come to the laytie, either in the country or cittie that are squared by that frame, the most part of the first sort (I speake not of all) are rigorous exactors vpon their poore hunger-starued tenants, not sparing to sucke their blood, grind their faces and expose them to the extremitie of miserie, before they want the least part of their rent, which the ground cursed for such merci­lesse oppression refuseth to yeeld. If any man deprecate such crueltie; their answer is ready, wee take but our owne, which God alloweth to euery man. If any strange beggar cry at their gates, he must be sent backe to his parish of to the stockes; but to acquit them of this inhumanitie, I wish that euery parish were able to maintaine their owne poore, and I commend such pollicie as a type of good gouernment: yet, if sometimes some hunger-starued beggers, straggle without their parish, I thinke it more charity to releeue their halfe famisht life, then without Christian compassion to send them away, or add cold to hunger.

Others, in Cities or Townes, knowne by the vsur­ped title of the pure profession, are sorted in Lawyers Merchants, Mechanickes, or vnder Officers of commerce the end of whose calling is, or should be, by cōmutatiue iustice to supply the necessitie of each other. The Lawy­er or Aduocate is truely to lay open the Law, for the determination of controuersies and preseruation of peace; neither wanteth the kingdome of Scotland, [...] [Page 33] men both religious and learned of this sort, but it is to be feared, that in it there be Pseudo Puritans that hould non est iusto lex posita, 1. Timot. 1.9. as if there were not a Law for such Lawyers, but that they may demeane themselues, as if they were aboue the Law, and take what cause they list in hand though they know it to be vniust. Their office (say they) is not to iudge, but to pleade, and therefore they speake with more affection and earnestnesse against the trueth then for it; a good cause will speake for it selfe, but he deserues praise that maintaines a bad cause well: this is the way to make him famous, get Clyents, and so wealth.

Although the Law limits takings, and cals the ex­cesse extortion; yet the purest brother of this kind may take what fees he will: this lex loquens, or tongue of the Law, can tell his Clients that the intention of the Law is to limit men that they should take no lesse, and it confines such that can get no more. In other voca­tions, such as haue taken a valuable consideration for their paines, are lyable to the censure of the Law, if they performe not their worke, yet these notwith­standing their Fee, may speake or hold their peace as they please: for though they haue two hands to take Fees on both sides, yet haue they but one tongue, and that is double, which may giue councell to both, but cannot speake bu for one at once. Demosthenes had as much for holding his peace, as Aeschines had for plea­ding. The doctrine of restitution is a Popish point, and the name of Catholike, though in the Creed they can­not abyde. In all other things they like well to be vni­uersall, that is to be for euery man, or to bee for one [Page 34] man, in one case, and against him in another, in questi­ons of resemblance. How can a brother of the consisto­rian congregation walke wrong that hath the Law, the rule of equitie in his hand, & the immunitie of assumed euangelicall libertie? but the issue oft times declares that those wayes are not right, and that male parta, ma­le dilabuntur.

Next, let vs look vpon the Merchants & Tradesmen the brethren of separation, and we shall see that they propound priuate gaine to themselues, as the maine end of their seeming deuotion; that vnder this co­uer they thinke it tollerable to cheat or cousen what they can, either by sophisticated wares, false weights and measures, or by any other close deuice sealed by yea and nay; because it is a prayse worth part of their trade, a mystery of their profession, without which they cannot be thought to be good husbands, or thought fit to deale in the world, and for warrant, forsooth they will tell you, Mat. 10.16. with a whyning voyce, Christ comman­deth vs to be simple as Doues, but wise like Serpents.

They are strict obseruers of euery dutie in the first Table, which touch not the corruption of their pro­fession; but for workes of mercy commanded of the second Table, they know not what they meane or per­haps thinke them superstitous though they heare God himselfe say, Hos. 6.6. I will haue mercy, and not sacrifice.

They wil not sweare perhaps that is to open a sin for their purpose; but if lyes wil [...] their ill conditioned cōmodities, they wil let none [...]ye by thē, nor none lye beyond them. In a word, they make no conscience to gaine by whatsomeuer course cloaked with a faigned [Page 35] show of deuotion. The residue of the life allotted to this short taske, should faile me, if I should insist vpon the Antipathie betwixt their profession, manners, and life, or if I should bring some of those best-masked hypocrites vpon the Stage, I should neede no other colours to paint them, nor pensill to delineate them, but their owne: but in distaste of the lauish scanda­lous Tongues and corrupted Pens of most of their profession, I will forbeare and hold it Religion, not to insult ouer any mans personall infirmities; I loue bet­ter to point at publike diseases, then to launce priuate vlcerous sores. I haue no further ayme at any mans person, then may conduce to the truth of this Subiect, and vindicate wronged Innocencie from the inuenomed Shafts of forged Calumnie and Malice. I balke secret Conuenticles, Loue-Feasts, Chamber-Exercises, gauding Pilgrimages, and sediti­ous Exhortatories, more vehement then if Turcisme or Iudaisme were set vp, and Religion layed at the stake. I could point at euery Mirmidon, as well in their Presbiteriall as Consistorian, Achilles; at the Au­thors of the Instructions sent to Amsterdam, for ad­uancement of the Catilinarian Workes of Didoclauius Anonimus, and Philadelphus; by what Conuoyes the brethrens Contribution was sent, and who returned huge Volumes of seditious Libels, printed at a dearer rate, then the abaters would willingly haue be­stowed eyther vpon Subsidie, Hospitall, or other more pious vses.

But I will not insist vpon those cauterized sores, [Page 36] whose insensible estates I ought rather to condole and sollcite remorse, then by vnfolding my knowledge, animate authoritie so much prouoked and contem­ned. Neither am I so vaine glorious apprehensiue as to thinke my selfe able to raise the least dust with o­ther feet then my owne, to worke vpon more excel­lent iudgements, or with my weake Oratory perswade them to any course beyond their naturall inclination: but if I should aime at what may bee obiected, I should do no more then perhaps some would do, if I were arraigned at the barre of their iudgement.

Therefore, as it is no part of my secret meaning to draw any good subiect into contempt; so neither will I set any fairer maske vpon the face of this cause then naked trueth will afford. What I write is as far short of that which I might write, as a shadow of substance, scismaticall opinions from trueth, bitter railing from Christian charity, or a stopper of the shot which fol­loweth. Military errors are euer dangerous, and oft-times irrecouerable, but discourse curtailed or shrunk through want of instruction or meditation may bee regained by further search, or lengthened vpon the tenter hookes of better opportunitie, without preiu­dice of present inabilities.

What encrease scismaticall talents haue yeelded, what confusion of order, & breach of the sacred bond of loue hath sprung from these contentions, euery mans experience hath found; the authors haue beene blinded with the beames of singularitie, malice or ig­norance, and the world with pretext of zeale, consci­ence [Page 37] and deuotion: by them the sheepe haue beene taught to despise their Pastors & the hearts of their Pa­stors alienated from the loue of their flockes. Such wrangling hath so eclipsed the face of humilitie▪ charity and common honestie, that most men are now igno­rant, that the storehouse of the Church is full, when she is rich in good works, and when Christ her spouse is fed, clothed, and visited in his hungry, naked, and dis­eased members. Our vnnaturall diuisions haue killed the vety heart of deuotion, with-holden many zea­lous Pastors and dutifull subiects from the building of the Sanctuarie and the publike seruice, Nehe. 4.17. or forced them with Nehemiah to build with one hand, and oppose the violence of these times with the other. The com­mon people are so tossed betwixt error and trueth, that their hearts are layed open, and themselues made naked to receiue euery impression of corruption and vanity. By reaping those bitter fruites of conten­tion. Separatists like blind guides straine out a Gnat and swallow a Camell: they haue left the weightier matters of the Law, Iudgement, Mercie and Fidelitie; Math. 23.24. these things they ought to doe, and these things whilst they contend a­bout, lesse they leaue vndone. But happyer shall they bee whom the Lord when hee commeth findeth doing those things, then those whom vnawares he shall sur­prise, contentiously disputing, either about those curiosi­ties that are aboue heauen or vnder earth, Res quam nec scire datum, nec scrutari religiosum; Flor. Scon. Embl. or about the out­ward frame of discipline, and other friuolous que­stions so much agitate after publike determination.

In matters of the first kinde, we are rather religiously [Page 38] to admire and reuerence those mysteries and secrets of Gods councel, which he hath not reuealed, thē fondly to looke vpon that Sun, whose brightnes is able to da­zle our eies, perhaps depriue vs of sight, if we approch too neere to those sacred fires, whose scorching heate will rather consume then cherish our cold capacitie.

Vna & quidem maxime laudabilis audacia hic, nihil audere, vnum acumen nihil cernere, vna scientia nihil scire

In matters of policie and externall gouernment questionable of the second sort, it hath beene the wis­dome of former ages to follow the wayes of peace, to honour, reuerence and obey, next vnto the voyce of God, the ordinances of the Church wherein they li­ued. Si Ecclesiae non audiuerit sit tibi tanquam ethnicus & publicanus. But now Didoclauius and his brethren thinke themselues too glorious to stoope to so low an ebbe, and are swolne so high that the walls of ordi­nary riuers are not able to keepe them within their bankes.

But (glory be to God) there is no iust cause why any man should hearken vnto the scismaticall voyce of exite, or separate from the Church of Great Britaine; e­uery article, of whose faith is grounded vpon the sure rocke Christ Iesus, and subiect to no battery; she ac­knowledgeth no other supreame head but him, no o­ther rule of faith but his word, no other propitiatory sa­crifice but his death, no purgatory but his blood▪ & no o­ther merit but his obedience. Nemo super hoc fundamento aliud ponat quam quod positum est. 2. Cor. 3.11. To this Church doth belong the couenant, the promises of Peace, of Loue, of Saluation, of the presence of God, of his graces, power & [Page 39] protection. We haue that Catholike Church which is founded vpon, and agreeth with the trueth of the Scripture, that antiquitie which agreeth with the veri­ty of the Scripture, that number which worship God ac­cording to the rules of the Scripture, so farre as human infirmity can reach; we haue that succession which suc­ceedeth in the trueth of doctrine deliuered in the Scripture, that vnitie which beleeues the trinitie taught in Scripture, & that visible congregation which is seene to God as he hath reuealed himselfe in the Scripture.

Our ceremonies virulently opposed by the schisma­ticall dregs of our owne separatists, other braine-sicke sectaries, or prophane hypocrites, are few, but Mini­ster many instructions, neither burthning the Church with the multitude, or blemishing her face with the superstition of externall rites, in all which shee follow­eth her doctrine as the beames the Sunne, a shadow the body, or a line the Center. As in our Church the word is truly preached: so in euery circumstance of policie and discipline there is no repugnancie to that doctrine, or to that decency commanded by the A­postles.

In the whole frame of our externall gouernment God hath his true worship, Princes lawfull obedience, the lawes due respect, and Pastors beseeming reue­rence. All our policy tends to the pure preaching of the word, right administration of the Sacraments, to the lawfull vocation of Pastors, charitable supplying of the poore, to the sedulous correction of manners, carefull remouall of scandall, and to the cherishing of Christian vnitie.

Thus hath our Church all the notes by which shee may safely walke in this doubtfull way of mortalitie, if some personall infirmities, or abuse of good Lawes, somtimes eclipse the dignity of offendors (as they haue done in the most pure Church is that euer was, or shall be, in the Church militant) they are by priuate weake­nesse or omission, but not by generall institution and allowance.

In one word, our Church is euery way happy, if with all other blessings, her children may bee conioy­ned in Feare, Ephes. 4.5. Loue and obedience, as they are in one Lord, in one Faith, and in one Baptisme, that as the loue of Christ combineth them one way; so the com­munion of Saints may vnite them another way. For, what Aesculapius can cure that state, wherein euery singular spirit, factious fondling, or malecontented humorist, neither regard the face of Maiestie, the wis­dome of Councels, nor their obedience to Lawes: but on the contrary, magnifie nothing but the obortiue births and firy oppositions of their fond conceptions; measuring all things according to the wilde and gid­dy apprehensions of their owne crazy braines, as if the sole skill of good gouernment had left her publike ha­bitation to dwell retired with some few of a partie cullored liuery, some of whom doe not blush to per­swade their ouer capable auditors, of such pleasing er­rors, that it is the speciall illuminatiō of the Holy Ghost, whereby they discerne in the Scripture euery circum­stance of their discipline, or other position, which o­thers cannot: but such men would doe better, not to trust to euery spirit, Epist. Ioh. 4.1. because there are but two wayes where­by [Page 41] the spirit leadeth men vnto all truth, the one ex­traordinary extending it selfe but to some few, and is now ceased; the other common vnto all that are of God.

The first, by a speciall diuine excellency we call re­uelation, and the second way is called reason. If the spi­rit by reuelation hath discouered vnto the separatists, the secrets of their discipline, and liberty of their la­uish tongues and lawlesse pens, Tertul. de prescrip. c. 30. which are the trumpets of sedition, disobedience, malice and scandall, they must man and wife professe themselues Prophets; or if reason led by the hād of that spirit, they must for euery inuectiue, and article which they disperse and hold, shew some reason as strong as their Satirs are bitter, or their perswasion earnest. It is not the fire of railing, or the feruency of perswasion, incensed by malice or passion, but the soundnesse of reason, which must de­clare opinions to proceed from the Holy Ghost, and not from fraud of that spirit, who is strong in illusi­ons. They that take vpon them to impugne authority, are to found themselues, and examine whether they be puft vp with pride, making their imaginations. I­dols; 1. Tim. 5.4. or whether they can proue their vocation as Moyses and Elias did, that hee that called them to so high a dignitie, may giue them power to approue their vocation, and induce the world to honour and reuerence them for their extraordinary workes and supernaturall vertues.

But if Didoclauius, the Patriarch of Pseudo-Purita­nisme, and other separatists of his profession, show not [Page 42] their vocation by other miracles and better reason, then by accursed scandall, prophane censure, and sedi­tious lybels, quae in verecundae frontis nebulones olent We must not take Brightmans Apocalipsis, Apocalipseos, the altar of Damascus, and other the like Chimeraes of distraction or melancholie, and malecontented me­ditations for warrant. Because all the gifts of Gods spirit doe so naturally tend to brotherly loue and common peace, that we haue iust cause to suspect that if such doctrine did proceed from Gods spirit, it should bee deliuered in sober, calme and peaceable manner, according to the inspiration of Gods spirit, and not in bitternesse of railing and lybelling.

Melle prius quam felle tentandae sunt euangelicae cura­tiones.

Other Simbols of pastorall vocation there be, as perfect zeale, right knoledge, a good conscience, not to bee railors, contentious, and authours of diuision, to be pati­ent in persecution, louing the vnitie of brotherhood and deputed to death. If with any part of the former, and this ballance of the sanctuary, the life, doctrine, and pretended zeal of our Separatists agree, let al of sound iudgement follow or fauour them as they finde cause.

I haue not swerued from the trueth in the least cir­cumstance thereof; or if I would, the recent actions which I oppose, will not suffer me to belye the au­thors. If I haue exceeded my intended breuitie, the intricacie of the subiect will free mee. If I haue beene constrained rudely and disorderly to heape to­gether this discourse in a shorter scantling, then the [Page 43] multiplicitie of aduerse calumnies require, I hope I shall finde a time to supply that necessitous escape. If my rough hewne discourse seeme somewhat harsh to the delicate eares of separation: Saint Ierome will an­swer for me, That against schismaticall insolencie no censure can bee too strict, or expostulation too se­uere.

If all that I haue sayd bee conferred with the least impudent personall aspersion of thousands, vomited by those firebrands, whom I haue slightly shadowed and delineate, my stile will proue more smooth then such hellish practises deserue, or com­mon patience allow; and so I come to my three-fold aduer­tisement.