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
.
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
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
:
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
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
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
.
C
ham
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
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
,
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
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
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
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
I
le
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
I
le
,
&
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
.
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
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
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
,
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
:
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
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
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
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
.
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
,
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
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
.
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
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
.
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
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
,
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
,
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
,
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
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
,
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
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
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
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
I
le
of
Great
Brittaine
,
or
else-where
)
haue
declared
against
you
;
the
Church
Assemblyes
,
wherein
as
Members
you
had
Voyces
,
haue
found
the
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
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
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
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
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
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
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
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
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
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
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
,
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
pale-fac'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
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
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
.