VOX VERA: OR, OBSERVATIONS FROM AMSTERDAM. Examining The late Insolences of some PSEUDO-PURITANS, Separatists from the Church of GREAT BRITAIN. And Closed up with a serious threefold Advertisement for the general use of every good Subject within his Majesty's Dominions, but more especially of those in the Kingdom of SCOTLAND.  
By PATRICK SCOT, North-britain.  STOB. SERM. 44. 
Quae nascentia mala sunt, ea crescentia peiora.  
LONDON, Printed by BERNARD ALSOP. 1625.   

OT THE GENEROUS READER.  
IF (as is wittily moralised) infants at their first entry into the world, bewail the fall of our first Parents; I find no reason why those that are of full age may not vera voce, condole either private distempers or public calamities; or that I should not publish this abortive birth, expostulating against those Empirics and firebrands, that labour to inflame the Church, and incense the state, that thereby a pleurisy of troubles and general combustion might ensue endangering the peace of the one, or troubling the calm of other.  
As my style is dull, plain without affectation, rather to deliver truth then show art: so are my aims sincere and free of all squinteyed inducements.  
My duty to the Church, allegiance to my Sovereign, and danger of schismatical precedents are the fires that have tempered this Telamonian shield, under whose shelter this Shepheard-like subject opposeth the naked simplicity of truth against the enraged Goliahs' of this age, armed with glistering shows of finest forgery.  
One favour I crave, that thy misprision wrong me not, as if I did not distinguish such grave, sober, and peaceable spirits in the Clergy or Laity, at home or abroad, that (though different in opinion in some points of external discipline and policy) contain themselves within the precinct of that unity and modesty prescribed by the Apostles in like cases.  
As I esteem it sacrilege to detract from the least desert of any sober Christian: so hold I it Religion to unmask the viperous brood of Parricidos, whose envenomed shafts I pass by with contempt, neglecting whether such dog's bark, snarl or fawn. Dum conscientiae satisfacio nihil in famam laboro sequatur vel mala dum bene mereor; dark shadows do no less attend beautiful then deformed bodies, in brightest Sunshine. If I should labour other satisfaction, it were an effect of frenzy not of hope, since it is no truth but opinion which traveleth the Coasts without passport, that I am to survey.  
If thou read judiciously without partiality I expect thy favourable censure of this task, meditated when the raging waves of stormy Seas incensed with thundering winds, advanced deaths pale colours to the terror as well of Mariners as Passengers; penned after my safe exposal upon a foreign shore, when the sad remembrance of some of my friends & familiars lately sunk into the unsatiable belly of the vast Ocean, much distempered my brain, and confused my memory; now published to the praise of that supreme Majesty, by whose grace I hope hereafter, in a more calm air, to erect a thankful memorial of so great a delivery. Farewell.  
P. S.   

VOX VERA.  
IT is the humour of ambitious, seditious, and scismatiticall spirits, in the entry of their designs to study popularity, 
Favour in apud Stob.  and being drunk with vulgar applause, the vain glory thereof raiseth their conceits many strains higher than really they are: as if Greatness and Wisdom engraven in their forehead by open force, or subtle persuasion, might surprise both enemies and friends, 
Lact. lib. 3. Philost.  when in true portraiture they resemble the rearers up of Babel, the Furies that most torment the world, and that Cerberus that sets open hell gates, to let lose 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 endure limitation, but must, and will, range abroad in the wide wilde-field of humours, and draw attentive Auditors to the Prologue of such Tragedies as are embellished with shows 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 Lethargy or Frenzy (extreme diseases that cannot be cured with Manna and gentle remedies) and that such Quacksalvers are only the Physicians to cure the world so deadly distempered.  

Eu● histor. Eccles.  Thus from the beginning hath God left some remnants of Canaanites to prove Israel by them, & to teach them ware that did not know it before, thereby trying the faith and patience of his Church, which never wanteth Seminaries of Atheism, and brochers of lewd liberty, who under religious habit are the sole enemies to all religion.  

Floren. Schon.  Sub hoc mantili & everriculo multarum fraudum, fer●●da ingenia violentiam naturae, aut profundam ambitionem velare student.  
The time allotted to these ensuing observations should run out, 
The Induction  before I brought to the view of the Reader, the least part of those instances of this kind, wherewith both Churches and States have been infected or poisoned; all which I will leave, and only bring to the Stage some few of the most recent disloyal practices, and self conceited schismatical opinions, of homebred pharisaical hypocrites, that blush not to assume the face of an harlot, surrepticiously challenge the title of the Church, & send abroad such positions, as labour to draw sovereignty into contempt, annihilate just laws, taint superior powers with disgraceful notes, and erect democracy or orderless confusion, in both Church and State, if the most devouring stomach of ambition or singularity, could swallow such choking morsels before it come at them.  Ludit in humanis devina potentia rebus. 
He that made the world, can make such learn by their errors, Plus est in artifice quam in arte.  
Would to God I could sail by some other point of the Compass, then by that which directeth my course against those rocks of division, or sinking shallowes of disloyalty, whereupon it is likely, some Separatists from the Church of great Britain are already ship-broken; and that others, yet tossed with schismatical storms, are like to be cast upon the same Coast.  
Let it not then seem strange to the eye of prejudicate opinion, that the common obligation of every good subject, toeth me to expostulate against the malicious forgeries of such enemies to peace; as uncover these Trophies of disgrace, which they have erected to tell their shame to posterity, and to sound the depth of these riotous misdemeanours, which in my late survey of the united Provinces, I have seen, at Amsterdam, and other places; where dispersing of infamous Libels, might either curry favour in the eye of licentious Libertines, malcontented Fugitives, or professed Enemies.  
There, I did behold, every Bookesellers shop, and most Pedlar's stalls, loaden with the nullity of Perthes assembly; the Altar of Damaseus, the Dialogue betwixt Theophilus and Cosmophilus, the Speech of the Church of Scotland to her beloved Children, and the course of Conformity joined with all these (severally printed before) reprinted in one volume, and to be sold at no less rate than if they had been Oracles of Apollo.  
Secondly, did come to my hand the petition of the Kirke of Scotland to the heigh Parliament of England a methodical well digested piece beseeming the pretended Church that did prefer it: next was offered to me, Speculum belli sacri, or the mirror of holy war, a squint eyed work looking at military instructions, but aiming at idle impetinent, impudent and fond applications, as if Gyges' ring had been upon the Authors finger, or his whole body sheltered when his head was not covered: next to my greater admiration, did I behold Altar Damascenum, seu politia Ecclesiae Anglicanae obtrusa Ecclesiae Scoticanae à formalista quodam delineata opera Edwardi Didoclavii, cui locis suis inserta confutatio Paraneseos Tileni ad Scotos, cui adiuncta Epistola Philadelphi de regimine Eclesiae Scoticanae per Anonimum. These were closed up a malicious Satirisme against a learned grave Treatise written by the Archbishop of Saint Andrew's, whose integrity of life, and sincerity of Religion, none but barking curs can tax.  
In all these trumpets of Sedition, whether in English to ensnare domestic natives, or in Latin to persuade foreign alients to their faction, sacred scripture was never more sensibly corrupted, more wickedly wrested, more impertinently applied, neither was ever the sacred person of Sovereignty, the dignity of the learned Clergy, the communion of Christians and the loyalty of good subjects more trampled upon, by the most profane Atheist or heretic, or by Satan himself then by these poisonable Satirismes overflowing with gall, and masked with preposterous zeal; in which mirrors of conspiracy every good subject may observe, that if it were as easy to some of those violent spirits, to bring their purposes to their ends, as it is to find shadows for their pretences, it is to be feared the fruits of their unsanctified doctrine should have been died in blood long ago, and warranted with sic dicit Dominus A bloody disposition is as well concomitant to schismatics as professed Atheists, 
Erasm. in apo.  and where ever the quicksilver of separation is ingredient, there the fire of contention is unquenchable, howsoever it may be smothered for a time into ashes of seeming holiness. Pirates have their prayers as well as honest Merchants; 
Fulgosex. Sweton. Dion. Nic.  Geta in killing his brother Caracalla had his bloody Mask; when Satan appeared to Saul, 
Sa. 1.1.18.14.  he was lapped in samuel's Mantle; Mahomet did abuse the world with the name of the Angel Gabriel; 
Mai. 4.6.  the Tempter could allege Scripture against Christ himself; and it is credibly reported, that an Amsterdam sister did enencourage her own daughter to perjury by telling her, It is better to fall in the hands of God, then of man. Ask whatsoever schismatic the reason of their profession, and they will answer, that the sacred Scripture is the level whereby they square the frame and infallibility of their several Churches; 
Knox ad Nobilit. Scot and in his her of Scot Good man upon the 17. of Exod.  why may not then Didoclavius, Philadelphus, Anonymous, or the other late Lybellers imitate such precedents, and pervert scriptures as well as others; yet me thinks it should seem strange in the eye of sober judgement that men professing to have the only truth of religion should equally prosecute their seditious designs without conscience in contempt of authority, as they make Idols of their own brainsick conceptions against the rules of true wisdom. When any of contrary opinion, following the ordinance of the Church, strengthened by civil power, would lovingly persuade them to forbear to walk in forbidden paths, they close their ears, or without weighing of reason, answer by the words of john, We are of God, he that knoweth God heareth us, as for the rest, they are of the world & the world whose pomp & & vanity they follow heareth them: when the dignity of authority, and honour of God's Magistrates is upholden against them, or their inability to judge in the mysteries of State shown them: they answer with the Anabaptist, God hath chosen the simple. Will you so sensibly convince them of folly, that very children may upbraid them of it, they will tell you that Christ's own Apostles were accounted mad. Self conceit and flattery hath so tickled and scratched their tender ears, 
2. Tim. 4.3.  that they are impatient of the least touch of rough truth. When admonition nor no fair means can prevail, let them but feel the lightest dram of justice, they straight lay upon God's vicegerents; whatsoever they any where find against the cruelty of most blood thirsty tyrants, drawing to themselves all such sentences as Scripture hath for innocency persecuted for righteousness, as if every seditious disturber of State that suffers for disobedience and breach of Christian unity might challenge the name of a Martyr.  
These be the paths wherein separation walketh, the steps it doth tread, the doctrine wherein it is trained up in the school of faction and the toils and toss of unquiet spirits that are so distasteful to men of more peaceable temper, that if violence done to religion, uncharitable railing against Majesty and Magistracy, might be buried in silence, they would rather suffer millions of personal aspersions, then interrupt the peace of the Church or quiet of the state, by opposing the sismaticall practices of restless brains, 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 soul of the commonwealth, are in question to receive prejudice; necessity, which is a law above all laws, supplies the place of an ordinary calling: than it is a harmful modesty to keep silence, or too late to discover such sulphurous mines when the match kisseth the powder. As when the shadow of mount Athos reacheth the Isle Lemnos, it is a sure forerunner of the going down of the Sun, and time for shepherds to impale their flocks: So when seditious confusion strives to overreach both Church and State, it is time as well to subject as magistrate according to their several places, to remove such fuel, lest the fire become unquenchable, and bring ruin on the one, and desolation on the other. O miserable times, ubi tacere non licet quid cuiquam licet?  
Is it not a most arrogant presumption, that humorists under zealous pretexts should prefer singular paradoxes of pride and contention, for every circumstance of least moment, to the feeding of their flocks, upon the sweet pastors of humility, charity, and other Christian duties? it is above admiration, that others should glory more in their adherents to such lying Oracles, then in their Christian obedience enjoined or piety professed. Is there a more palpable error then to receive every article of external discipline with the like reverence, honour them with the like regard, and defend them with the like tenacity, as if they were matters of faith commanded by canonical Scripture.  
The Apostles and sacred writ have delivered unto us, no other precepts, concerning the external government 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 Didoclavius and his followers charge us at no less peril than our souls, that we mar all decency, overturn all order, by disparaging the state with contempt, and making that honourable Title of true Catholic ever liable to scandal, if not to scissure, so long as fantastical suggestion prates that the Church cannot stand except tied to every circumstance of policy and discipline, when indeed such designs are only to erect democraty, and bring confused parity into the house of God, by men who profess they know God but by their works they deny him. 
2. Tim. 3.5.   

Flor. Scen.  Religio passim in ore improbitas in cord, livor honesti zelo personatur, malidicentia fucat morbum titulo libertatis, & tam callide haec imponunt ut nosci nisi difficulter non queant, porro quia vinenum quò dulcius eò periculosius est.  
We are now become Saints in show, but Scythians in substance; it sufficeth if we can prate of our external knowledge, boast of our verbal speculation, enforce a sophisticated dispute, disproving our obedience to those whom God hath set over us. Tandem eo dementiae devenimus, ut gloriemus iis, quibus erubescere oportebat & quod unum habemus in malis bonum perdimus peccandi verecundiam.  
Let us look with impartial eyes upon the late proceed of our own Separatisis, and upon what reasons their feigned griefs are grounded, and we shall easily perceive whether the Church their Mother if they disclaim her not (as some already have done) hath left her motherly care, or his Majesty, unto whom they own obedience, if they have any conscience (which is to be doubted) hath exceeded the extent of Sovereignty, or they their Ministerial function, or dutiful allegiance in impugning either the one or the other.  
That I may clear this the better, and show Hercules by his foot, I will leave generals, and descend to my particular observations picked out of a short view of some few passages contained in the huge Chaos of those infamous libels, which I have already mentioned, whether they go current under the name of Didoclavius, Philadelphus, Anonymous, or other titles, rather distinguishing audacious attempts than persons.  
In the Epistle to the Altar of Damascus, censuring his Majesty's learned and Princely Basilicon doron, these be the words of Didoclavius, Auaite hostem nobis infestissimum regem Brittanniae, etc. 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 proclaim an impudent known untruth in these words. Anno secundo post regis in Angliam adventum 300. Ministri vel libertate concionandi mulctati, v●● beneficio privati vel excommunicationis fulmine icti, vel in carcerem coniecti, vel solum vertere coacti etc. superiorum temporum annales replicanti reperire non est graviorem, sub ullo principe fidem orthodoxam profitente persecutionem.  
In the course of conformity, page 88 these be the words of the same author; the Idolatry of jeroboam (saith he) might have as well been defended, by the authority and kirk of that age, as Idolatry of this age by the State and Clergy; now join all these together and you shall the better without comment, understand the one by the other, and by what spirit a private man, impudently taxing King, Clergy and Government to which he ought obedience, preferreth such doctrine to which he is ashamed, otherwise to affix his name, then by anagrammatizing Davidis Calderwodi into Edwardi Didoclavii, as if none but the brethren of his own language could dissolve such a Gordian knot, explain this subtle Hieroglyphic, extricate this labyrinthian riddle, or find out a Woodcock by the eye.  
To come from the Title to the Subject, there was never Christian pen that did blot paper with so barbarous Aphorisms, scandalous comparisons, and dishonourable reproaches, all which untruths from the mouth of a shameless lybeller are honourable badges to virtues.  
Miriam was branded with leprosy, 
Num. 12.10.  because in bitterness she once reproved Moses for his Aethiopian wife. 
2. Sam. 16.5. Gen. 9.22.  Schemei railed but once against the Lords anointed, and yet had his reward. I'm but once mocked his father's drunken nakedness, and yet had his father's curse; but this cursed Schemei, and unnatural Cham never ceaseth to curse both Prince, Prophet and Priest, and upbraid the comely clothed sobriety of his parents, and yet looketh to be honoured as an Oracle or canonised Saint.  
How dareth this Cirian Wolf bark against that Moon, 
Stob. apud Plin.  whose light borrowed from the great eye of Heaven, dissipates the Cimmerian darkness of that night, in whose obscurity he thirsteth to pray upon the innocence of unwary sheep, or thinketh this bastardly brat that his Majesty hath not thousands, the least scratch of whose pens is able to brand his face with black infamy, if they would interrupt more profitable studies by honouring a factious libeler, with answer to beggarly collections, borrowed as well from the dregs of schismatical opinions, as from the corrupt puddles of some double tongd Lawyers, and informatory papers of the seditious brethren of his own profession, 
Chilon optimam pronuntiavit Remp. quae maximè leges minime autem Rhetoris audiat. Sto. Ser. 41. Non est opus quoties libet ogganire eadem convitia resellere vind. Phil. pag 951.  every material point whereof is so fully already answered, and convinced by men learned, truly religious and Church Counsels, confirmed by Parliament, the representative body of the State, that if truth might have trust, or reason place, the chief maintainers of that orderless frame might be satisfied, or give sentence against themselves to be thrust out of the Church for such irregular, rude and intemperate passions, as in bitterness of gall makes a scissure in the unity of the Church, and exposeth the sacred name of Sovereignty to contempt, or rather annihilates it.  
But lest it be thought, that rather passion than reason thus transports me, I will first examine the suggested degrees of persecution, whereupon this trumpet of sedition buildeth his reasonless railing, and then the dignity of the government whereof he so much boasted.  
To come to the first, he aggravates the persecution by the number persecuted, viz, 300. then descending to the persons of some prime men so persecuted, he nameth Master Robert Bruce, Master Andrew and Master james Meluils, 
Epist. Altar. Damasc.  with some other few.  
The first, he saith, hath been terra iactatus & undis, or subjected to the extremity of persecution, for the space of twenty three years: then after an emphatical Epilogue of his descent and praises, he exclaimeth, anima mea cum anima tua Bruci.  
For the praises due to that reverend well descended Gentleman, I think he hath said too little, and that he hath deserved the pen of a more famous Author to blazon his commendation; but that Master Robert Bruce will echo a railer, with anima mea cum anima tua Dioclavii, is more than I will believe.  
That the least touch of any such severity hath been used against Master Robert Bruce, it is more than himself will confirm: the limitation of his residence within such places where his Ministry might be most profitable, and he least troubled with seditious motions of violent spirits (whose inconsiderate attempts much grieveth him) was done upon mature deliberation, and warranted with divine and humane Laws.  
Master Andrew Meluil a learned man, whose memory, 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 Majesty's gracious respect to him; I can say no less than his intolerable fiery humour seconded with a misregard of his superiors and place, did precipitate him into the abridgement of his liberty. In all which time his Majesty's care was such of him (as I have heard Master Meluill confess) that never subject of his condition had greater favour at liberty than he in restraint; neither was the Duke of Bulloignes request for his liberty, without his Majesty's known willingness, who condescended at first, or rather prompted the Duke's motion. Master james Meluil a man of more mild disposition and quiet temper, yet so fare engaged in the factious course of his brethren that he could not reclaim himself when (as is well known) he most earnestly desired: he lived at Berwicke with greater content, and had better means allowed him then ever he had in Scotland, neither in all that time was his Majesty's benevolence wanting.  
Some others of the Ministry that were sentenced to exile, in mitigation of a capital judgement given against them, upon acknowledgement of their offence, were recalled and restored to their own or better places.  
If there hath been, or yet be, any in Scotland silenced or confined, it was, and is, upon their contemptuous misdemeanours, and upon mature legal proceed against them; whereof the whole number (so fare as I can learn) doth not amount to half a hundreth, fare less multiply to three hundred enlarged by the lybeller.  
If he calleth those persecuted Saints, whose benefices his Majesty hath enlarged out of his Crown revenues, he erreth not so much, if he had said six hundred, as he doth now in mistaking three hundred for fifty or fewer: but it is the nature of base ingratitude, to receive more easily bad impressions then good, to abstract from the reality of benefits received, and aggravate the least misconception of inviuries offered.  
Nihil amas cum ingratum amas, neque stipula leui●● pondus, quam fides eius.  
It is said by that famous but dead statue of Memnon did always resound cheerful echoes, when the Sun's golden Beams did shine upon it; but now many living statues in place of cheerful acclamations of joy and content, for so great benefits as they daily receive, send back nothing but bitter exclamations, and whatsoever may eternize ingratitude whose blushing pen writeth royal favours in dust, and imaginary disgusts in marble.  
Lo this is the persecution, this the tyranny, and these be the persecuted, 
Epist. Vind. Philadel.  quibus nihil relictum nisi miseram vitam ut miseriam sentiant. Whether this be a true history or an apochriphall fable, I appeal to impartial censure, whether in the most strict enquiry into those just animadversions, or rather preventions of further contempt against the refractory Ministers, any thing can be found but divine wisdom, long patience and justice, rather overseasoned with mercy, then affected to the least inclination of severity, or whether it be Antichristian zeal accompanied with pride, malice and contempt, or true zeal attended with Faith, Charity, and Humility, that tickleth the fancy of the penman of the greatest persecution that can be found in any history? This is the Philadelphian Eusebius and learned Rabbin that out of the Sanhedrime of his fiery brain must rule both Church and State by such Catilinarian Glosses, as introduce mutinous anarchy and are only veils to cover the face of treason, 
Epist. Vind. Philadel.  that it be not seen in its ugly shape. This is the champion Didoclavius, whose Herculean labours must re-erect Disciplinam optime stabilitatem & feliciter administratam, or more truly, the frame of implacable parity, agreeing in nothing but in discord, and only constant in inconstancy, as shall appear by the discipline so highly advanced and pictured by another brother of the purer profession.  

Phil. de Reg. Eccles. Stob: pag. 1.  Although, saith Philadelphus, our Church acknowledge four sorts of Ministers, Pastors, Doctors, Elders, and Deaecons, yet the office of Doctor hath not been in use otherwise then in the Schools, but the reformation was effected by other three members, with the help of the Nobility and Commonalty.  
First, than we have a Doctor one of the four pillars of the foundation of this government; yet that neither Philadelphus or his brethren have made, not only no use of that name, but rather persecuted it with extremity of envy, their bitter invectives against the late institution of Doctors in Scotland will fully demonstrate; because the title of a Doctor seemed to look a little higher than parity could well endure, they did reject it which by time might have overtopped them, and used the help of some of the Nobility and violent common people, in the reformation; the first were powerful, being invested in the Church revenues, the other forward and fit instruments to advance anarchy.  
Here is a fourfold frame lamed already of a foot by their own records, if a politic or natural body may not subsist entire without a prime member.  
Now let us distinctly examine the progress of this external government, wherein first behold (which Philadelphus smothereth in silence) the good Corn purged with the Chaff, the Wheat with the Cockle, or the good things removed with the bad, and the ancient monuments and policy of the kingdom overthrown or demolished by headstrong violence.  
Next, that they might not seem to overturn all order at once, 
Philadel. p. 3.  Bishops that renounced Popisme were continued, conditionally, that they should maintain Pastors in their Dioceses.  
Episcopis qui eierato Papismo ad causam religionis se adiungebant concessum ut reditibus fruerentur, ea lege ut pastores in suis diocesibus alerent.  
Next, were superintendents established in the place of Bishops as well to admit and exauctorate Ministers as to administrate divine service, 
Philadel. ibid. pag. 3.  Statuit Ecclesia ex selectissimis Pastoribus duodecem eligi, quibus daretur in designatis sibi provinciis potestas sacra administrandi auctorandi & exauctorandi pastors, hos superintendentes apellabant & insumptum maiori stipendio instruebant.  
Not long after (whether the emenencie of superintendents did become suspicious to general assemblies, 
Ibid. p. 4.  or whether they did not keep their accounts straight, they were first tied to a yearly account to the brethren assembled; after that, certain Commissioners of the Ministry were adjoined to them (as it seemeth) to keep them within the limits of their injunctions, howsoever superintendents and the former Bishops were only fires to premature the ensuing anarchy, thundered out by john Knox, by whom the government 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. january 12. Bishops were again established, but not without opposition following; the next year in the Synod holden at Pearthe, wherein the disciples of Knox made earnest protestation against the government of Bishops. Anno 1573. the general assemblies did enjoin Bishops to have no further authority than 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 dignity, a Thesis not unlike 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 tied to the government of one Flock, without supremacy at all, over other Pastors, 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 book of Church government was confirmed and published, the Hierarchy of Bishops condemned, and new laws of discipline established. 
Ibid.   
In the assembly holden at Dundie, anno 1580. Bishops were devested of all authority, their office declared to be a humane invention received to the prejudice of the Church, to be razed out of the government thereof, and they enjoined to yield to this decree, under the pain of excommunication. But lest such daily novations might argue Proteus-like changes in this government, 
Ibid.  Philadelphus subjoineth a reason, multae erant de negligentia & ignorantia Episcoporum quaerelae. Such lips, such lattice, or a mad conclusion of a fond proposition, as if I should say, because Philadelphus, Didoclavius and the like firebrands are the stains of the Ministry, and disturbers of the Church; therefore the office of all Pastors is utterly to be defaced and forbidden: the cases are matches, if the one may stand in Law, the other may; and if we condemn the one, we must condemn the other; for, if we reason from the abuse of good things to the removing of them, we shall fall into an anarchy and overthrew all reason.  
In the assembly holden at Glascow, 1581. April 24. 
Ibid. pag. 6.  Presbiteriall government, and what else might advance democraty, was established, and continued without great increase, till the assembly holden 1590. that parity began to wax like a gourd; then were Commissioners or Provincial overseers discharged, and their power conferred upon Presbiteriall assemblies, as the undoubted right of those pupils that were but nine years of age.  
Comissionariorum sive visitatorum provinciarum potestas abrogata est, 
Phil. p. 6.  eorumque munus Presbiteriis tanquam ius suum concessum est. 
Phil. p. 6.   
From the beginning of Presbiteriall government unto anno 1600. or thereabouts, by the records of general, provincial, presbiteriall assemblies, and Parochial sessions, nothing is to be found but the Austrian plus ultra daily encroacht upon, and every day new devices. In the time of this raging confusion Majesty was over-swayed with clamourous railing, faction incited, maintained and defended by adherence of most part of the Ministry to the strongest party of those combustions, that were too common in those days, but now are happily removed by the wisdom of that King, whom refractory furies hath from his very infancy so barbarously, insolently, and unthankfully opposed, that by divine and national Laws justly might he have kerbed such madness with a more strict censure, then by his mild and royal regrate in his learned Princely Basilicon Doron, 
Epist. Altar Damasc.  that he had found more truth and loyalty, amongst the dregs of his Subjects, then with those, who against all moderation, and the conscience of their profession, had left no practice unassayed against Sovereignty, that either faction or vulgar applause could conciliate.  
I might add here many rare paradoxes, insolent misdemeanours, and bold attempts, not beseeming Christian sobriety, much less the approbation of a well settled government: but if it appear, that eithet the frame or administration pictured by Philadelphus, be orderly or any way sorting with an happy government, I desire to know what is anarchy, disloyalty and sedition? but I leave the pressure of such festered sores, and continue my enquiry in the late actions of that impure Spawn of those Separatists whose Grachus doctrine, Catechism of sedition & school of faction is neither compatible with the Laws of God or Empire, or any thing else then the over flowing of the surfeiting stomach of Muncer the Anabaptist, who drunk in self-conceit, did boast to conquer the world with the sword of the Spirit: Et cogere universum orbem gladio Gedeonis ad nonum Christi regnum instituendum: 
Gual. Tug:  But lest any man should doubt of the perfection of the government so highly advanced, 
Philadelp. p. 7.  Philadelphus crownes it with tum quidem bene currebamus.  
It is well said Sir, yet give me leave to tell you, that oft times the more haste the worse speed, and that festina lente in government is more sure, and cometh oft times more safely home, than that hot spur, that either spoils his horse, or runneth himself out of wind or joint; or as your anarchy that was rotten before it was ripe. Yet let us hear an uncharitable gloss upon an Apocryphal text, or the reason which Philadelphus giveth, that this happiness was interrupted by the bringing in of Bishops.  
Diabolus (saith he) hanc faelicitatem invidens tertium Episcoporum genus nova arte supposuit. 
Philad. ibid.   
For answer to such profane censures, I can say no less, then that as his former running course did show more will than wisdom, and hath shortened the life of consistorian discipline and premature violence: so is his ragged reason against all reason or probability, that the Prince of darkness and confusion should envy anarchy, and have any hand in the frame of good government, which is a chief type of God's presence, and the snafle that curbeth the pride, self-conceit and presumption of vnstayed spirits, who oft times in repining against Magistracy, are authors in their own destruction.  
Thus have you heard, how Didoclavius and Philadelphus do tilt at King and Clergy; now you shall hear another bird of that same feather run the wild-Goose chase at Council and Court, taking aim through a false looking glass, lately framed by a Scotish Separatist, and steeled or put in a raving style at Leiden by an English Brownist.  

Specul. bell. Sacr. pag. 97.  A forme-changing Proteus (saith this new Doctor) a treacherous Sejanus, a time serving Abiathar, a Statizing Achitophel, a calumniating Doeg, are the only Counsellors: but Constantine tried his Courtier's fidelity to him, by their piety towards God; but now a man truly religious, is thought unfittest for state affairs, 
a The Doctor's reason.  because they cannot say he is an honest man; but with this conditional, if he were not a rank Puritan.  
The first part of this bold untrue calumny, deserveth rather the examination of a whip then of a pen, or of a pillory then of a reply; yet I wish that the fond fool, the Author, should know that his Majesty hath more, truly religious, wise, learned, loyal Counsellors and Courteours, than there be honest men Puritan of his opinion in the whole world, in which large circumference I do verily think there is not one.  
On the contrary, I may truly affirm, that there be few Courts or Statesmen in Europe, or elsewhere can parallel, none exceed either the fidelity or integrity of those in great Britain: if all be not a like affected, or any, otherwise inclined, then human eyes can see, or the wisdom of a wise King prevent, God must be their judge, and their conscience their witness. A runagate that hath put his hand from God's plough, 
This Lybeller was once a Minister, but did lately commence Doctor of physic at Leiden.  and turned Quacksalver, is not to censure those whom he ought not to name but with honourable humble respect. The brethren of his own profession, whom he calleth truly religious, and whom in all his applications he thinketh the only able men to rule both Church, Court and Camp, are thought unfit (as he saith) for State affairs; To that part I answer, that every good subject hath great cause to thank God that our King is more wise, then to admit any into his Council or affairs of State, whom all men (besides themselves) know to be fairded with false colours of religion, and more fit to be faggots for combustion of State, then to be helpers in supporting the heavy frame of Empire; because diseases of this kind are hereditary to most of this family, infusing from one to another, a taint or staggers in their vital spirits, as if they were bitten with a mad Dog, which frenzy maketh them unserviceable, either in Church or Commonwealth, but specially to be uncapable to be upon Council of Kings, who are the only bars that impeach their proceed, for this cause they cunningly labour to induce the people to condole their yoke of obedience cast off such fetters, and purchase their liberty.  
The reason which the Doctor giveth, is like his physical receipts which trouble his patients more than the disease: for certainly, if we may call these Puritans, whom this lybeller esteemeth to be so; King, Council, and Court, have just cause to take exception at the very name which is but a stain of Puritanisme; for my part, if it be lawful to judge men by their actions: I may safely say, that he can never be an honest man to God and to his country, that conceiveth such damnable thoughts, fare less he that publisheth such hellish positions, and that besides all other poisonable trash every where intermixed in this Doctors bitter pills, this one Colaquintida so corrupts all his other drugs, that it proclaimeth him to to be an impudent railer, a Pseudo-puritan, or rotten hearted hypocrite, and not a Puritan, of which number I wish myself, and all others to be, if human infirmity might aim at such perfection, so long as it is clothed with mortality.  
But thus it falleth out, that as well the best men as their best actions set and performed, on the conspicuous Theatre of the world, are always attended and entertained with black detraction and calumny, the deformed Brats of malcontents, ignorance or envy, who loath the Nectar-like drops that fall from heaven upon sweet flowers, and delight only to suck the poisonable juice of gall and wormwood.  
Hence it is that factious spirits, violently agitated with outrageous passion of singularity, envy, anger, desire of rule, and popular applause, are only quiet in commotions, 
Stob. apud. Plut.  peaceable in tumults, happy in calamities, disaffecting no less amicable concord, then regal power and authority, thereby offering unto God's deputies and their just commands, the pests and poisons 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 malicious censuring of sacred persons, or designs, but a kind of sacrilege and blasphemy, both against God and Kings, of whom all discourse ought to be full of Religion, reverence and respect?  
O merciful God what wit is able to sound the depth of those dangerous evils, whereinto the malicious nature of schismatical sedition vailed with religion, is able to sink itself, rather than to acknowledge error in those things which it hath taken upon it to defend, 
Course of conformity. pag. 88  against the stream of public resolution, ranked in the eyes of singularity, with the most tyrannous government that ever 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 jacke Straw, Wyatt & Kett was vivat Euangelium, & now the pretext of conscience is a colour of disobedience to every cashiered Levite or ignorant consistorian, whose studies are by wresting Scripture to destroy unity, beget a schism in the hearts or subjects, and make it their common place in writings, discourse, or in the Pulpit to leap from the lives of their flocks, to enueigh against government, and presumptuously encroach without all reverence upon the affairs of Princes, as they were able to demolish the walls of the Church, shake the foundations of the State, and live Libertines without controlment.  
When authority commandeth any thing that is to be presumed not against, but for advancement of Religion; I would gladly know who is to be confer, whether the things commanded be lawful or not, or whether some singular contentious or malcontented spirits, transported with wrong ends, may oppose the Church in his Majesty's laws, giving life unto them? If Authority at any time swerve from the strict observance of religion, in its own integrity, in matters of discipline, that remissness ought to incite Churchmen to devotion and piety, to explain the sense of Scripture with all humility, to acquaint as well Princes as people, with the will of God by preaching, to turn the wrath of God from them by prayer; that so obtaining a blessing upon their labours, they may by practice confirm such in the faith by their works, as they have won by their words to embrace and believe it.  
Ex pede Herculem, the tree is known by the fruit, and not by the flourishing shadows of substance. Exclamation and railing, howsoever personated in religious habit, is not so much to the preservation of religion as the Romans did superstitiously imagine the keckling of Geese was to the safety of the Capitolium. 
Ambros. serm. de obed,  Contentious bitterness is as opposite to the peace of the Church, as oil to the quenching of fire. God is not in the bitter division or alienation of affections, nor in the raging fire of seditions, nor in turbulent tempests and whirlwinds of contradictions and dissensions; But his blessed Spirit is in the sweet gentle breach and still calm wind of peace and concord.  
If any man say, they are warranted by their conscience, contentiously to impugn authority, annul the laws of a free Monarchy, and make a Metamorhposis of religion, at their pleasure when every misconception tickleth their fancy: I answer that they balk the high way wherein they ought to walk, neglect the main end at which they should drive, and aim obliquely at private gain, vain glory, satisfaction of some base humour or passion. If our conscience tells us this or that, and cannot prove what it tells, but by shifts, conjectures & shadows; than it is not conscience at least no true, but a lying conscience, that so misleads us; no, it is rather our fancy, our peevish prejudicate and forward conceit, which we are bound to resist and subject our own perverse crooked will to the will of God; 
Melanch. Epirom. Philos.  who hath subjected us to lawful Magistrates, whose hearts are so deep and unsearchable, by reason of the multiplicity of affairs, and variable ways they are forced to walk for the weal of their people, that oft times when they seem to err to these; who ought to be holden in suspense, or that understand not the language of State, their actions tells their wisdom to the world, as well in protecting their subjects within, as curbing their enemies abroad. In consideration whereof, the book of public determination once opened, every liege man is to acquiesse therein; because Kings are Gods deputies to execute justice and judgement, and to level singular oppositions by laws established; if they do it not, the fault is theirs, to whom the prevention of contempt, or animadversion into such laws doth belong.  
When Micha will set up an Idol and assume a chamber worship to satisfy his erring conscience, 
judg. 17.5.6.  the reason is subjoined, because there was no King in Israel, but every man did what seemed good in his own eyes. Conscientia non est contra scientia sed cum scientia, our conscience must be joined with knowledge, otherwise we Idolatrze unto our own hearts, whilst we obey an ignorant or etring conscience; howsoever it may seem right in the eyes of schismatics, 
Prover. 14.12  yet such a conscience is but a melancholy imagination or malevolent invention, the end whereof are the ways of death.  
As the Laws of God must guide our consciences in matters of Faith: so the positive Laws of the kingdom must be the high way wherein every good Subject must walk, in active obedience, in matters not repugnant to that faith.  
Again, Kings are dispensators and dilposers of the law, but they are not holden to satisfy every private contentious or curious head, which pretend conscience for disobedience, or answer every delinquent with arguments; if they did so, their work were infinite. It is strange then in the eyes of sound judgement, that some rebellious factious spirits should thus roar, range, & rage as if we had neither Prince Priest nor judge. The Apostles and Fathers obeyed Nero a Monster and Tyrant; Dioclesian a cruel persecutor, and julian an accursed Apostate. When there was not a Christian King upon earth, Saint Paul commanded Titus to put the people in remembrance of their obedience to Princes and Rulers. Neque aliud remedium proponitur privatis hominibus tirannis subiectis, preter preces & lachrymas & vitae mendationem.  
There can be no just cause enabling subjects to arm against authority; because a public action must be warranted with a just cause, a good intention, and lawful authority; the last whereof can never fall into private hands, which are not to vindicate that cognizance which belongeth to the tribunal of heaven.  
That transcendent Majesty by whom King's reign hath reserved their audit to himself, that they may be more careful to keep their accounts straight and rule with justice. The jura Regalia of Kings are holden of heaven and cannot escheat to any earthly power, fare less to a subject. The Law hath two properties, the one to show men what they should do, the other to punish the transgressors; the king hath interest in the first, but is not further subject to the second then to his Sovereign in heaven, whose deputy he is in this inferior Orb of the earth. All popular commotions, unreasonable railing, vomiting of  scandal, factious conspiracies, and treasonable practices, are the badges of disloyal and treacherous subjects, who ought to testify 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 tells us, That we are to do nothing in the Church through contention or vain glory, but that in meekness of mind every man think another better than himself.  
Supporting one another through love, 
Ephes. 4.23.  endeavouring to keep the unity of faith in the bonds of peace, doing all things without reasoning and murmuring.  
For the end of the Commandments is Love out of a pure heart and of a good conscience, 
Phil. 2.14. Tim. 1.56.  and of faith unfeigned, from which things some have erred and turned unto vain janglings.  
Now, in contempt of these Oracles of direction, the discourse of religion doth so busy the world, 
Epist. histor. the word.  that it hath well near driven the practice of it out of the world, where charity and truth have only their being in terms, as the Philosophers materia prima.  
Religious discourse is now so canvased in the mouth of most men, yea at the tippling table of every Scolding Drab, veiled with the name of a Sister, that any man might resolve that took notice of their zealous discourse, pathetical griefs and not of their lives that there were nothing in their desires, but the purchase of heaven, and that they used the world as a reposing place towards their celestial habitation; when on the contrary their actions tell the world that they are but Comedians in religion, whilst they act divine voice, but in their lives renounce both their persons, and the parts they play. Curiosity, Singularity, and Faction, 
Althus. Pol. c. 2.  are the three evil spirits that have ever troubled the world, and yet rage amongst Separatists in our Northern Climate, where, we may behold Curiosity by pestilent vapours ascending from proud stomaches, make question of every principle of received truth: we may see that Singularity apprehending the Theorems of Curiosity, will judge and rule all, 
Gen. 3.5.  and labour to steal men's hearts, and persuade their consciences, that they shall be like unto gods.  
Who is so blind that he seethe not Faction, as Flagellum Dei, striving to arm Curiosity and Singularity with power to afflict their Contradictors? These be the 3. corrupted springs that send out such impetuous inundations of strife, that labour to overflow, the peace of the Church and engross 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 load their heads with distraction that they run into desperate courses as Furies, neither regarding Majesty nor Laws, preferring confusion to order, Anarchy to Monarchy, as if Imperium in imperio querendum esset, a Sovereign should be commanded by a subject, or the body be above the head.  
If any ask them by what warrant they do these things, presently they apply all things spoken by Nehemiah and the rest of the Prophets, touching the repairing of the City of God or the walls thereof, as the Holy Ghost had meant to foresignify, what every Mercenary firebrand of their profession should do or suffer, for whatsoever position without reason, and against authority, he taketh upon him to defend; yea some impudent Stoics amongst them will tell you, who knoweth but they be the men? In their ordinary discourse & plagiary pasquils, they assume the titles of Gods persecuted Saints, the secret ones for whom God spared the world, God's elect vessels, his dear children and the like attributes, 
These be the titles which Didoclavius giveth to his brethren every where in his Satyrs. Gen. 27.22.  rather beseeming the Prologue of Miles gloriosus, then to be the assumptions of sober Christians, but godly names do not justify godless men, they are but upbraided when they are honoured with titles whereunto their lives are not suitable. Many have jacobs' voice and Esau's roughness, words of piety but actions of Babel and the pride of Lucifer in the insatiable aspiring to rule both Church and State, or be governed by none of them; 
Tertul. de prescr.  but it were good such men would consider that Satan finds more difficulty in overthrowing a humble sinner then proud Saint.  
If we look upon the peaceable conversation of the most earnest Champions of Puritanisme, we shall find their chief Treaties of peace are extrema non media, rather to continue the flame then quench the fire, and to increase malice then to prevent mischief. To leave those of the Ministry that are so tainted with sophisticated tincture of Pseudo Puritanisme, and come to the laiety, either in the country or city that are squared by that frame, the most part of the first sort (I speak not of all) are rigorous exactors upon their poor hunger-starved tenants, not sparing to suck their blood, grind their faces and expose them to the extremity of misery, before they want the least part of their rent, which the ground cursed for such merciless oppression refuseth to yield. If any man deprecate such cruelty; their answer is ready, we take but our own, which God alloweth to every man. If any strange beggar cry at their gates, he must be sent back to his parish of to the stocks; but to acquit them of this inhumanity, I wish that every parish were able to maintain their own poor, and I commend such policy as a type of good government: yet, if sometimes some hunger-starved beggars, straggle without their parish, I think it more charity to relieve their half famished life, then without Christian compassion to send them away, or add cold to hunger.  
Others, in Cities or Towns, known by the usurped title of the pure profession, are sorted in Lawyer's Merchants, Mechanickes, or under Officers of commerce the end of whose calling is, or should be, by commutative justice to supply the necessity of each other. The Lawyer or Advocate is truly to lay open the Law, for the determination of controversies and preservation of peace; neither wanteth the kingdom of Scotland, men both religious and learned of this sort, but it is to be feared, that in it there be Pseudo Puritan that hold non est iusto lex posita, 
1. Timot. 1.9.  as if there were not a Law for such Lawyers, but that they may demean themselves, as if they were above the Law, and take what cause they list in hand though they know it to be unjust. Their office (say they) is not to judge, but to plead, and therefore they speak with more affection and earnestness against the truth then for it; a good cause will speak for itself, but he deserves praise that maintains a bad cause well: this is the way to make him famous, get Clients, and so wealth.  
Although the Law limits take, and calls the excess 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 less, and it confines such that can get no more. In other vocations, such as have taken a valuable consideration for their pains, are liable to the censure of the Law, if they perform not their work, yet these notwithstanding their Fee, may speak or hold their peace as they please: for though they have two hands to take Fees on both sides, yet have they but one tongue, and that is double, which may give council to both, but cannot speak but 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 Catholic, though in the Creed they cannot abide. In all other things they like well to be universal, that is to be for every man, or to be for one man, in one case, and against him in another, in questions of resemblance. How can a brother of the consistorian congregation walk wrong that hath the Law, the rule of equity in his hand, & the immunity of assumed evangelical liberty? but the issue oft times declares that those ways are not right, and that male parta, male dilabuntur.  
Next, let us look upon the Merchants & Tradesmen the brethren of separation, and we shall see that they propound private gain to themselves, as the main end of their seeming devotion; that under this cover they think it tolerable to cheat or cousin what they can, either by sophisticated wares, false weights and measures, or by any other close device sealed by yea and nay; because it is a praise worth part of their trade, a mystery of their profession, without which they cannot be thought to be good husbands, or thought fit to deal in the world, and for warrant, forsooth they will tell you, 
Mat. 10.16.  with a whining voice, Christ commandeth us to be simple as Doves, but wise like Serpents.  
They are strict observers of every duty in the first Table, which touch not the corruption of their profession; but for works of mercy commanded of the second Table, they know not what they mean or perhaps think them superstitous though they hear God himself say, 
Hos. 6.6.  I will have mercy, and not sacrifice.  
They will not swear perhaps that is to open a sin for their purpose; but if lies will 〈◊〉 their ill conditioned commodities, they will let none ●ye by them, nor none lie beyond them. In a word, they make no conscience to gain by whatsomever course cloaked with a feigned show of devotion. The residue of the life allotted to this short task, should fail me, if I should insist upon the Antipathy betwixt their profession, manners, and life, or if I should bring some of those best-masked hypocrites upon the Stage, I should need no other colours to paint them, nor pencil to delineate them, but their own: but in distaste of the lavish scandalous Tongues and corrupted Pens of most of their profession, I will forbear and hold it Religion, not to insult over any man's personal infirmities; I love better to point at public diseases, then to lance private ulcerous sores. I have no further aim at any man's person, then may conduce to the truth of this Subject, and vindicate wronged Innocence from the envenomed Shafts of forged Calumny and Malice. I balk secret Conventicles, Love-feasts, Chamber-Exercises, gauding Pilgrimages, and seditious Exhortatories, more vehement than if Turkism or judaisme were set up, and Religion laid at the stake. I could point at every Myrmidon, as well in their Presbiteriall as Consistorian, Achilles; at the Authors of the Instructions sent to Amsterdam, for advancement of the Catilinarian Works of Didoclavius Anonymous, and Philadelphus; by what Conuoyes the brethren's Contribution was sent, and who returned huge Volumes of seditious Libels, printed at a dearer rate, than the abaters would willingly have bestowed either upon Subsidy, Hospital, or other more pious uses.  
But I will not insist upon those cauterised sores, whose insensible estates I ought rather to condole and sollcite remorse, then by unfolding my knowledge, animate authority so much provoked and contemned. Neither am I so vain glorious apprehensive as to think myself able to raise the least dust with other feet than my own, to work upon more excellent judgements, or with my weak Oratory persuade them to any course beyond their natural inclination: but if I should aim at what may be objected, I should do no more than perhaps some would do, if I were arraigned at the bar of their judgement.  
Therefore, as it is no part of my secret meaning to draw any good subject into contempt; so neither will I set any fairer mask upon the face of this cause then naked truth will afford. What I writ is as far short of that which I might write, as a shadow of substance, schismatical opinions from truth, bitter railing from Christian charity, or a stopper of the shot which followeth. Military errors are ever dangerous, and ofttimes irrecoverable, but discourse curtailed or shrunk through want of instruction or meditation may be regained by further search, or lengthened upon the tenter hooks of better opportunity, without prejudice of present inabilities.  
What increase schismatical talents have yielded, what confusion of order, & breach of the sacred bond of love hath sprung from these contentions, every man's experience hath found; the authors have been blinded with the beams of singularity, malice or ignorance, and the world with pretext of zeal, conscience and devotion: by them the sheep have been taught to despise their Pastors & the hearts of their Pastors alienated from the love of their flocks. Such wrangling hath so eclipsed the face of humility▪ charity and common honesty, 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 unnatural divisions have killed the vety heart of devotion, withheld many zealous Pastors and dutiful subjects from the building of the Sanctuary and the public service, 
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 truth, that their hearts are laid open, and themselves made naked to receive every impression of corruption and vanity. By reaping those bitter fruits of contention. Separatists like blind guides strain out a Gnat and swallow a Camel: they have left the weightier matters of the Law, judgement, Mercy and Fidelity; 
Math. 23.24.  these things they ought to do, and these things whilst they contend about, less they leave undone. But happier shall they be whom the Lord when he cometh findeth doing those things, than those whom unawares he shall surprise, contentiously disputing, either about those curiosities that are above heaven or under earth, Res quam nec scire datum, nec scrutari religiosum; 
Flor. Scon. Embl.  or about the outward frame of discipline, and other frivolous questions so much agitate after public determination.  
In matters of the first kind, we are rather religiously to admire and reverence those mysteries and secrets of God's council, which he hath not revealed, them fond to look upon that Sun, whose brightness is able to dazzle our eyes, perhaps deprive us of sight, if we approach too near to those sacred fires, whose scorching heat will rather consume then cherish our cold capacity.  
una & quidem maxime laudabilis audacia hic, nihil audere, unum acumen nihil cernere, una scientia nihil scire  
In matters of policy and external government questionable of the second sort, it hath been the wisdom of former ages to follow the ways of peace, to honour, reverence and obey, next unto the voice of God, the ordinances of the Church wherein they lived. Si Ecclesiae non audiverit sit tibi tanquam ethnicus & publicanus. But now Didoclavius and his brethren think themselves too glorious to stoop to so low an ebb, and are swollen so high that the walls of ordinary rivers are not able to keep them within their banks.  
But (glory be to God) there is no just cause why any man should hearken unto the schismatical voice of exite, or separate from the Church of Great Britain; every article, of whose faith is grounded upon the sure rock Christ jesus, and subject to no battery; she acknowledgeth no other supreme 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 covenant, the promises of Peace, of Love, of Salvation, of the presence of God, of his graces, power & protection. We have that Catholic Church which is founded upon, and agreeth with the truth of the Scripture, that antiquity which agreeth with the verity of the Scripture, that number which worship God according to the rules of the Scripture, so fare as human infirmity can reach; we have that succession which succeedeth in the truth of doctrine delivered in the Scripture, that unity which believes the trinity taught in Scripture, & that visible congregation which is seen to God as he hath revealed himself in the Scripture.  
Our ceremonies virulently opposed by the schismatical dregs of our own separatists, other brainsick sectaries, or profane hypocrites, are few, but Minister many instructions, neither burthning the Church with the multitude, or blemishing her face with the superstition of external rites, in all which she followeth her doctrine as the beams the Sun, a shadow the body, or a line the Centre. As in our Church the word is truly preached: so in every circumstance of policy and discipline there is no repugnancy to that doctrine, or to that decency commanded by the Apostles.  
In the whole frame of our external government God hath his true worship, Princes lawful obedience, the laws due respect, and Pastors beseeming reverence. All our policy tends to the pure preaching of the word, right administration of the Sacraments, to the lawful vocation of Pastors, charitable supplying of the poor, to the sedulous correction of manners, careful removal of scandal, and to the cherishing of Christian unity.  
Thus hath our Church all the notes by which she may safely walk in this doubtful way of mortality, if some personal infirmities, or abuse of good Laws, sometimes eclipse the dignity of offenders (as they have done in the most pure Church is that ever was, or shall be, in the Church militant) they are by private weakness or omission, but not by general institution and allowance.  
In one word, our Church is every way happy, if with all other blessings, her children may be conjoined in Fear, 
Ephes. 4.5.  Love and obedience, as they are in one Lord, in one Faith, and in one Baptism, that as the love of Christ combineth them one way; so the communion of Saints may unite them another way. For, what Aesculapius can cure that state, wherein every singular spirit, factious fondling, or malcontented humorist, neither regard the face of Majesty, the wisdom of Counsels, nor their obedience to Laws: but on the contrary, magnify nothing but the abortive births and fiery oppositions of their fond conceptions; measuring all things according to the wild and giddy apprehensions of their own crazy brains, as if the sole skill of good government had left her public habitation to dwell retired with some few of a party cullored livery, some of whom do not blush to persuade their over capable auditors, of such pleasing errors, that it is the special illumination of the Holy Ghost, whereby they discern in the Scripture every circumstance of their discipline, or other position, which others cannot: but such men would do better, not to trust to every spirit, 
Epist. joh. 4.1.  because there are but two ways whereby the spirit leadeth men unto all truth, the one extraordinary extending itself but to some few, and is now ceased; the other common unto all that are of God.  
The first, by a special divine excellency we call revelation, and the second way is called reason. If the spirit by revelation hath discovered unto the separatists, the secrets of their discipline, and liberty of their lavish tongues and lawless pens, 
Tertul. de prescrip. c. 30.  which are the trumpets of sedition, disobedience, malice and scandal, they must man and wife profess themselves Prophets; or if reason led by the hand of that spirit, they must for every invective, and article which they disperse and hold, show some reason as strong as their Satyrs are bitter, or their persuasion earnest. It is not the fire of railing, or the fervency of persuasion, incensed by malice or passion, but the soundness 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 upon them to impugn authority, are to found themselves, and examine whether they be puffed up with pride, making their imaginations. Idols; 
1. Tim. 5.4.  or whether they can prove their vocation as Moses and Elias did, that he that called them to so high a dignity, may give them power to approve their vocation, and induce the world to honour and reverence them for their extraordinary works and supernatural virtues.  
But if Didoclavius, the Patriarch of Pseudo-Puritanisme, and other separatists of his profession, show not their vocation by other miracles and better reason, then by accursed scandal, profane censure, and seditious lybels, quae in verecundae frontis nebulones olent We must not take Brightmans' apocalypsis, Apocalipseos, the altar of Damascus, and other the like Chimaeras of distraction or melancholy, and malcontented meditations for warrant. Because all the gifts of God's spirit do so naturally tend to brotherly love and common peace, that we have just cause to suspect that if such doctrine did proceed from God's spirit, it should be delivered in sober, calm and peaceable manner, according to the inspiration of God's spirit, and not in bitterness of railing and lybelling.  
Melle prius quam fell tentandae sunt evangelicae curationes.  
Other Simbols of pastoral vocation there be, as perfect zeal, right knowledge, a good conscience, not to be railors, contentious, and authors of division, to be patiented in persecution, loving the unity of brotherhood and deputed to death. If with any part of the former, and this balance of the sanctuary, the life, doctrine, and pretended zeal of our Separatists agree, let all of sound judgement follow or favour them as they find cause.  
I have not swerved from the truth in the least circumstance thereof; or if I would, the recent actions which I oppose, will not suffer me to belie the authors. If I have exceeded my intended brevity, the intricacy of the subject will free me. If I have been constrained rudely and disorderly to heap together this discourse in a shorter scantling, than the multiplicity of adverse calumnies require, I hope I shall find a time to supply that necessitous escape. If my rough hewed discourse seem somewhat harsh to the delicate ears of separation: Saint Jerome will answer for me, That against schismatical insolency no censure can be too strict, or expostulation too severe.  
If all that I have said be conferred with the least impudent personal aspersion of thousands, vomited by those firebrands, whom I have slightly shadowed and delineate, my style will prove more smooth than such hellish practices deserve, or common patience allow; and so I come to my threefold advertisement.  

FIrst then to come to you (my Lords) that are Bishops and Rulers by place in the Church of Scotland; I need not to call to your memory, that you are the Sickles, under your Sovereign, to cut down every Weed in the Garden of the Church, the Snaffles to bridle Schisms, and the Sentinels to foresee ne quid detrimenti Ecclesia patiatur. You know well, that your Authority is to cut off the head of this Hydra of Division, which springeth up with such violence, that your care and vigilancy is, so fare as may be, to ease his Majesty of those Tumults wherewith he is daily so much infested; that you are as well to defend every Breach in the Walls, as Rupture in the body of the Church; and that every escape of Omission in your places, is no less liable to scandal, than faults of Commission in your persons. Your Innocence is much wronged by Didoclavius and his brethren Separatists, who labour as well by all such secret practices, as by public Satyrs, at home or abroad may draw your Authority or Persons into contempt. But my hope is, that your long patience will call to your consideration, that the wisdom of good Government looketh ever exactly at first into the transgression of those Laws that are to be observed by future Ages, and that Clergy and Learning, Magistracy and Laws are so chained together, that as without Learning the one cannot be instructed, so without respect to Laws, Magistracy walketh without attendance, and is rather a title of honour then a frame of obedience. As we do not more reverence and adore God in the stupendious architect of the world, then in the wise conduct of it. So do we not more admire Magistracy in the compass and composing the extent of their government, then in the prudent administration and preservation thereof, from injustice, violence, sedition, faction and dissension the earthquakes that remove it from the Centre.  
There is no possible way unto peace and quietness unless the probable voice of every entire society or body politic overrule all privare opinion of that same body. Counsels are to no purpose if once their determination set down, men may afterwards defend publicly their opinions. As these things which the law of God leaveth arbitrary, are all subject to the positive Laws of the Church, and to be used till like authority see just & reasonable cause to alter them: so these Laws of the Church abridge private men's liberty in such things that are not dissonant from the Laws of God; if it were not so, we should overturn the world and make every man his own commander and judge.  
These considerations I leave to your fatherly care, if I have said too much, or to little purpose; it is, because I can do nothing but tattle; but if I were able to do more, I would do it, that our divisions might not be told in Gath, nor our nakedness published in the streets of Askelon.  
IN the second place, I come to you of the Ministry of Scotland, or elsewhere within his Majesty's Dominions, that are Lanterns of direction unto your followers: To you that thus frame the people's hearts, and on whose shoulders lieth the burden of this cause, which so troubleth the common Peace.  
I beseech you lend me patiented hearing to that which in few words I shall deliver unto you from my soul, and in the sincerity of my heart, and whereof I hope you will judge more charitable, then to think that you read the words of an adversary against that Truth which you say you profess, but of one that desireth to embrace the same Truth with you, if it be Truth. Although I be not of the Tribe of Levi, yet am I of the Tents of Sem: Regard not then who it is that speaketh, but weigh the truth of what I shall speak.  
First, if without forestalled or prejudicate affection you will truly examine that same external Government established (which you oppose) you shall find it such, as neither the Law of God or man, hitherto alleged, are of sufficient force to disprove your obedience thereunto: but on the contrary, that the Frame of that Government which you maintain is insufficient to establish any well affected Conscience, so long as it opposeth the current of lawful Authority: Neither in all your impartial enquiry shall you find one clear proof whereby it may be demonstrate, that your Opposition is not by mis-conception and error named the Ordinance of JESUS CHRIST.  
Though you much urge Apostolical imitation, yet my hope is, that there is none so obstinate amongst you, but will confess, that many things of the same nature were harmless in the Apostles times, which now would prove impossible, or scandalous; as the administration of the Eucharist after supper, washing of feet, oscula sancta, the community of goods, the feasts of charity, manual exercise, and the like; whereof, some, many years after were retained in the Church, and now upon good considerations, are removed, and other things established, which the former times could not have, and are more fit for the Church of Christ, then if for conformities sake to those times, they should be taken away. Or if a necessitous imitation of Apostolical times, should be yielded in the external government of the Church, all the passionate exhalations of Didoclavius, and the like disturbers of State combined with your best reasons, will never be able to prove that your complete form of discipline, was wholly practised in any age but in this, which for insolency and contempt may be called the worst, or that it is otherwise warranted but by marvelous poor conjectures and wresting of Scriptures to singular opinions.  
Therefore give me leave to entreat you by that humility which is the crown of well affected Christian minds, by the obligation which you own unto the peace of the Church, by the care of your own souls and salvation of God's people committed to your charge, that (beside many other important considerations) you will lay before you the necessity of unity and intestine tranquillity at this time, when now or never your allegiance challengeth your loyalty and united forces.  
Animos vestros commune iungat periculum, simultas post sit, ne tum denique vestra intelligatis bona, cum quae in potestate habetis ea amiseritis.  
Meditate deeply with your best recollected senses, that if his Majesty should now cherish in his own bosom the least Coal of homebred Sedition, that might obviate the successful issue of his just and holy designs, the World might justly take notice, that his Royal providence is fare short of that care which so long hath upholden the most peaceable Government that any Age can parallel.  
Call to mind, that as God hath given him a wise and understanding heart, to judge betwixt good and evil, so hath he given him a strong Arm, to cast out from his people every root that bringeth forth Wormwood and Gall. 
Epist. Mirror of holy War, dedicated to the high Court of Parliament of England.  He needeth not a Speculum belli sacri, or a Looking Babble, to inform him, that the open enemies of State are quickly discovered; but the Moths, Cancers, ulcerous sores, and Hectics arising from seditious subjects, are seldom seen till they be past cure, and become the spoil of State, and opprobry of Statesmen. Neither is he ignorant, that whatsoever subject repineth against just Laws, or incroacheth upon the Regalities of the King, either seeketh to wear his Crown, command it, or to disclaim his allegiance.  
Think not then, that a King so religiously wise, for satisfaction of fond jealousies (which he hath further secured than modesty or reason could have entreated, fare less importuned) will re-establish a confused Anarchy, or give way that an oligarchy of Elders, composed for the most part of ignorant and mutinous members, shall be the Lesbian Rule, to square, judge, direct, govern, and be the Dictator of Church and State at home and abroad. As his Majesty's long experience hath taught him, that such tumultuous Counsels of orderless parity are the distuned strings that marreth the Harmony of the Church, and disturb the quiet of the State; so in thankful acknowledgement, that God hath been so propitious unto him, in giving him an understanding heart, endued with providence, prudence, moderation, and goodness, whereby he hath happily diverted and dispersed all malevolent aspects of disastrous stars, which have threatened the least eclipse of the sunshine of those peaceable days which we have so long possessed, he can do no less then continue his former care, and provide for the safety and body of his Empire, that every good subject may sleep in his Watch, and rest in his Labours.  
Add to these Considerations, that his Majesty's white Colours have long attended your submission at the Gates of your Rebellion; if his approaches draw nearer, who knoweth what may follow? An advised Fabius is no less to be feared then a fight Marcellus. True wisdom knoweth as well how to sacrifice at the Altar of Mars, as to offer in the Temple of Minerva, and is no less seen in the Mysteries of War, then in the Counsels of Peace. Sometimes the day that beginneth with Sunshine, endeth with Storms, and some who now refuse to sing Gloria Patri, 
Some of this pure profession hath been lately so mad, as to impugn that Gloria Patri should be read in the Church Liturgy, or sung after the Psalms  perhaps hereafter may be taught a Lesson of obedience, Sicut erat in principio. You cannot justly complain, but that patience hath been admirable, which hath given way to those violent Spirits, whose actions now show, that without pulling of them upon their knees, they can be hardly reduced to order: but if others be wise, they may make good use of such madness.  Optimum consilium aliena frui insania. 
It is bad policy to let danger knock at the door, and it is a worthy saying beseeming a Statesman, That solid and grounded courses which keep dangers aloof, 
L. Verul.  are better than fine shifts and deliveries, when they are near.  

Damn. in cause. Crim. Dec. lib. 7. Farin. Bod. de repub. jac. 1. parl. 2. c 43. jac. 5. parl. 6. c. 83. jac. 6. Parl. 8. c. 134. Parl 10. c. 10. Parl. Parl. 14. c. 259. Ed. 1. an. 3. c. 25. Hen. 8. an. 37. c. 10. Phil. and Mar. an. c 3. Eliz. an 8. c. 7.  I will not act the Civilian, in resolving whether or not Conspiracies, entertainment of intelligence for Faction, private Conventicles inciting Commotion, or the abaters and Ministers of instruction to treasonable attempts, be within the compass of Treason; because it is evident by our ancient and modern Municipal Laws, which are, or aught to be the bridles to break and curb unruly Colts.  
If a friendly interest might have place, I could wish, that such of you as know the danger to which you are liable, should appeal to a Pardon in mercy, by tendering your obedience to conformity, whilst you have time, and not to stand to a trial in justice, when perhaps it will be too late for those Royal Offers and Remonstrances, so oft rejected, to yield to those Metaphysical repining Spirits, who can discern the face of the sky, but cannot discern the difference of times, or their own danger, when destruction like Damocles sword hangeth perpendicular over their heads.  
It is objected by Demades against the Athenians, that they never entreated for peace, but in mourning gowns, that is after great calamity in war. After wit is oft times bought at a dear rate by the disloyal children of pride, singularity and disobedience.  
In nobis id verum quibus hostis in latere, & non tantum ad Portas Hannibal, & tamen dulci fortuna litigamus.  
It cannot be expessed how much it grieveth the heart of every sober Christian, that sovereignty, Magistracy, and things of special excellency should be thus bitten at by men overflowing with peace, whom God hath endued with graces of wit and learning to better purposes, and that gentle admonitions which ought to reform them, do but increase their obstinacy, and are occasions of labouring more earnestly to entangle unwary minds in the snares of their opinions.  
Gens hominum fertur rapidis obuia fatis.  
Incerta sui, stigiasque ultro querimus undas.  
There is none so ignorant amongst you, burr knoweth vos estis dii, is a prerogative or summum imperium given to Kings, and estote subditi, a command of obedience, telling subjects, that as the hand must whither that toucheth: so the tongue must fall out that taxeth the Lords anointed against whom the very Angels of heaven give not railing judgement before the Lord.  

Epist. jud. 1.9.  When Michael the Archangel desputed with Satan the Prince of darkness about the body of Moses; he durst not blame him with cursed speaking, but said increpet te dominus, the Lord rebuke thee.  
In the old Testament Kings were directly governors ever the Church; they did purge corruption, reform abuses, brought the Ark to her place, builded the Temple, dedicated the same, 
1. Sam. 6. 1. Reg. 16.3.8.  and renewed the covenant betwixt God and the people. To these actions their titles given by the Almighty are suitable; They are called the sons of the most high, 
Esay 49.23.  Gods, Angels of God, nursing Fathers of the Church, and the Lights of Israel.  

Tit. 1.3. Rom. 13.1.2.3.4.5. 2. Pet. 13.14. Mat. 22.21.  In the new Testament, obedience to Princes is every where enjoined, and every soul commanded to be subject to them for conscience sake; in the whole book of God they are vindices utriusque tabulae, by commanding due obedience to be given to God's commandeements, and in giving life to the ordinances of the Church by their civil sword. 
August. Epist. contra Donat.  Both divine and human laws enable Princes to prevent confusion of opinions and schisms that infect the world with Atheism, and overshadow the face of Christian simplicity with self-conceit, 
Tim. 6.20.  school subtleties, vain babbling, and opposition of science falsely so called.  
It is a fond arrogant presumption to intrude every singular conception upon the Church, by railing and malicious aspersions, and not by modesty and reason, by which only divine truth will issue and be brought to light. All contrary factious practices, tumultuary motions, and virulent invectives, have ever been condemned as arch policies to animate sedition, and give the vulgar people heartening to make God the author of rebellion, and themselves his deputies in the execution.  
This assumed liberty daily beaten in popular ears is only a Circean song, rather beseeming the hoards of Tartarians, than commonwealth of Christians, a paradox in which all Princes have interest, and an insolency incredible to posterity, if every Aristarchus may censure, every Gracchus give sentence, or every subject sit in judgement against sovereignty.  
They are bad Statesmen that unjustly take from the subject to add to the prerogatives or revenues of Kings, thereby they weaken sovereignty, deprive it of the love of the people, make the life of it troublesome and subject to diseases: but you like worse Statesmen, touch the string of sovereignty with too rough a hand, or rather break it in pulling the natural feathers from it, to enlarge popular liberty.  
In advancing this Anarchy, you open a door to all manner of evils, which with licentiousness and disobedience rush into the commonwealth and make the great frame of sovereign Empire unproportionable, uncomely, and altogether unserviceable, either for restraint of vice, advancement of virtue, or for uniting of inward power against foreign force, which are the main ends of royal institution. The large and sure point of mediocrity is lost in the narrow compass of your singularity, wherein few or none have ever found it; for, if affairs be not evenly balanced without approach to extremes, Church or State government may err upon either hand, and so fall into an anarchy or tyranny.  
Fata si liceret mihi  
Fingere arbitrio meo  
Temperem Zephiro levi  
Vela, ne pressae gravi  
Strepitu antennae tremant  
Tuta me media vehat  
Vita decurrens via.  
Quicquid excessit modum  
Pendet instabili loco.  
As wisdom is the sacred worker of all things: so is a modest carriage one of her chiefest effects, arming the possessors with a well composed orderly modesty, as well to encounter the secret Ambuscadoes, as open assaults of adverse accidents. Neither doth wisdom flourish in any thing more than in the religious mutual chaste amplexures wherewith order, unity and love embrace one another, perfuming heaven and earth with a delicious fragrancy, which shineth like a resplendent light in the firmament of the Church and common wealth.  

Hieron. ad Damasc.  Si quis in hac arca non fuerit, peribit, regnante dilwio; si quis extra hanc domum agnum commederit prophanus est.  
The sweetness of Music hath mastered men's fiercest affections, and it is wittily emblem'd, that harmony caused the stones of Thebes join themselves in uniform proportion of building.  
If you picture or present to yourselves, the excellent blessings that will accrue to the cause of religion by the unanimous jointure of all true professors, certainly you shall at once in the same measure grave in your hearts a religious reverend respect towards that sacred bond of unity and love, so much distracted by passionate distempers.  
There is nothing more contrary to religion, than that orderless anarchy, sedition, calumny, strife, envy, & malice, the rebels of heaven incensed by contention, should be entertained as most welcome guests to those who assume the sole title of purity. But if you will have the world to be the Theatre of your praises, or dignify your desert with so glorious titles, consort your love, charity, wisdom and peaceable conversation, with those attributes wherewith now your actions show you but hoodwink the world.  
In your long digging the barren desolate and unfruitful quarry of dissension, you have gotten nothing but unserviceable stones for the sanctuary, and rubbish of scandal for yourselves: but from the rich mines of obedience, peace & christian society, you shall reap a golden harvest of those fruits of our faith, which are only able to direct us towards heavenly jerusalem.  
O! then call your actions to a reckoning, examine the cause you have taken in hand, laying aside that bitterness of gall wherewith hitherto you have over-abounded, and with meekness searching the truth.  
Think you are men and may err. Sift impartially your own hearts, whether it be force of reason, or vehemency of passion that feedeth your opinions.  
When you discover the truth, seek not to cover it with glozing delusions, but acknowledge the greatness thereof, and think it your greatest victory when the same overruleth you.  
Deceive not yourselves, by thinking, that staying 〈◊〉 our own Country you may as well shake off your allegiance, fare less invest yourselves in sovereign Power (which is a Note above Ela, set to the Tune of john Knox, Genevating in a wrong Diapason) as some by running to Amsterdam, make themselves Libertinos and Cives alienae Reipublicae, to their shame.  
If others Separatists will follow their Scent, or if perhaps their further contempt procure them a Mittimus, or safe-conduct thither, certainly the Church will be eased, and the State disburdened of those unquiet Spirits, whose ensuing misery will make them sensible of their unadvised choice, in leaving God's people committed to their charge, and in prostituting themselves (against either conscience, or wisdom) to be slaves, at least consorts, to the impure Lusts of judaisme, Sectaries, or Schism.  
Neither is it to be feared, that the Nurseries and Schools of Learning in Great Britain are so barren (as Didoclavius impudently upbraideth them) that they cannot supply the Ministry with Pastors every way as able, and in the point of conformity to God's Ordinances, more fit to be Labourers in the Lord's Harvest.  
In your ordinary discourse, and in that poisonable Libel, falsely entitled, The Speech of the Kirke of Scotland, you desire to have a hearing; that by reasoning, matters in question may be determined, and that the Laws already made may sleep, and have no power over you, till publicly you either confess your error (which is Aethiopem lavare) or by sound reason draw others to your opinion.  
If it might please his Majesty, upon whose approbation the matter dependeth, to condescend so fare, the cause of the Church maintained is such, that it needeth not to shun any trial but rather appealeth to any solemn conference, where in quiet orderly sort, reason and not confused voices of preiudicat opinions might have place.  
But certainly, according to the reach of my slender judgement, your desire in this, is, but a glistering show to dazzle purblind eyes, and altogether dissonant from reason, that (laying aside the concourse of divided minds in those assemblies, which hitherto have been found fruitless) laws once established, which ought to exact obedience and constraint thereunto, should so fare stoop from taking effect upon you, till some disputant can persuade you to conformity; or that public edicts received should cease to be executed, in case this or that private person, led by some probable conceit should make protestation against them.  
There was never yet any thing so agreeable to reason, which hath been free of opposition: for this cause it is a main end why Counels are assembled, that by sentence of judgement they may determine those strifes that disputes can hardly do: our nature is so loaden with wilfulness and self conceit, that there is small hope, matters of this quality will have any quiet end, unless definitive determinations given, may stand and enforce a necessity of silence thereafter.  
Your own Patriarch Didoclavius telleth you, that by royal permission you have celebrated more Cocels in 60. then hath been in England these 300. years.  
In Ecclesia Scoticana ubi nulli erant Episcopi aut Metropolotani plura Concilia Nationalia à prima reformatione celebrata sunt quam hos annos 300. in Anglia provincialia, 
Altar. Damsc. pag. 58.  ubi Archiepiscoporum longam & in erruptam seriem iactitant.  
What hath been the fruit of all those Counsels, I have already told you, and every weatherbeaten Sehpheard can tell you that they were either the Ushers to storms, or the Stage whereon they were acted?  
What hath been his Majesty's pious endeavours in those assemblies for removing many needless questions amongst you, wherewith public peace hath been disturbed, none knoweth better than yourselves; or with what base ingratitude his royal favours hath been repaied, (to instance one for all) the insolent practices of some of you since his last benevolence, for your competent maintenance, will witness. Yet doth his invincible clemency (a thing admirable to humane eyes) continue rather willing to regain you, then to make you the subject of his justice.  
Magni scilicet animi est iniurias in summa potestate pati.  
Nec quicquam gloriosius Principe impune leso.  
Since Heaven, Earth, your own Souls, the testimony of your friends, & the fruits of your labours bear witness against you, here is no reason but that same authority which you usurp, may be maintained by the overthrow of such as by further contempt continue insensible of duty or favour. Men seldom kick at pricks without harm, or dance in Nets not seen, your projects run bias, your policies are discovered, your Machinations are laid open, and for aught that can be seen, nothing resteth but expectation of your speedy amendment, or of condign chastisement for offences of so high quality. Rebellio in Principes conatu irrito imperia semper promovet.  
If these considerations may move you, it will be a great joy to me, and fare greater benefit to you; no less in regard of your spiritual then temporal condition; if it happen otherwise, remember that I have discharged my conscience in so hard and stiffe-nected an age, wherein Pride, Singularity and Contention rage against Humility, Unity and Christian Society.  
The nearer things come to their Centre, they move the faster; the nearer the Sun approacheth the Zenith, it is the hotter, and when lewd misdemeanours are at full height opposed against Virtue, an eclipse or total subversion must follow.  
LAstly, as a feeling Member of common Danger, I arrive at the Haven of all good Subjects, at whose Gates the Contagion of Schism hath not yet sought shelter, as well in all dutiful affection congratulating your bypast constancy, as soliciting your wont obedience to God and his Vicegerents. God's manifold blessings invite you to the one, the long peace which you have enjoyed, enjoineth you to the other, and the remembrance of both, challenge on your part thankful hearts, modest tongues, and reciprocal obligation for so high binding favours.  
If you will follow the light of sound sincere judgement, without cloud of prejudice or mist of passionate affection; remember that the bonds of Christian unity are so to be maintained, that the bonds of humane society be not dissolved.  
If you will wind up all your Ends upon this Bottom, follow not such Guides as lead you from jerusalem to Samaria, from the Mountain of God to the Valley of Benhinnon; neither affect such Quacksalvers as inflame your wounds with bitter waters of Meribahe, when they should anoint them with sweet balms of Gilead: Make a concord of discords, an union of division, and contend religiously for good life, peaceable conversation; and by excellency of Learning, who shall do most good in Church and Commonwealth.  
Let true humility kindle heavenly zealous sparks of Love in your hearts, to the increase of Virtue, that the highest reach of your ambition may be to glory in your service to God, and to be esteemed good subjects to the King.  
Lay you Prayers, Humility, and Patience upon the Altars of God, against Cursing, Pride, and Fury; and on whom he sendeth the true fire of zeal, to the confusion of sin, let that be received.  
Suffer not the seamelesse Coat of your Saviour to be any more cut in pieces; Unity and discord will not abide in Noah's Ark, and Christ will not be divided.  
Let all bitterness and anger, and wrath, crying and evil speaking be put away from you, 
Ephes. 1. ●1.  with all maliciousness.  
That you may be pure, blameless, 
Phil. 2.15.  and the sons of God, in the midst of a naughty and crooked Nation, amongst whom you shine as Lights in the World.  
But if you have bitter envying and strife in your hearts, 
jam. 3.14.  rejoice not, neither be liars against the truth.  
This wisdom descendeth not from above but is earthly, 
Ibid. 15.  sensual, and devilish.  
For where envy and strife is, 
Ibid. 3.16.  there is sedition and all manner of evil works.  
Be not stumbling blocks to your friends, nor Trophies of Triumph to your enemies or like Watermens looking forward, but rowing backward.  
Do not curiously pry into the Mysteries and Cabal of Princes, which are so unsearchable, that without touch of disloyalty or admission they are not to be approached by subjects in whom it is contemptuous looseness to be more apt to censure things that are best done, then willing to understand the reasons why they are done.  
Aspire not with Adam to eat forbidden fruit, in giving hearing to such Serpents as plead religious shows, but are fare from Religion in their hearts: 
Genes. 3.6.  but look rather what you should do, then be ready to applaud the fair colours of foul Errors, or the glistering shows of such whited Tombs, 
Matth. 23.27.  on whose frontispiece think you see written, 
— Pulchra laverna  
Da mihi fallere sanctumque videri,  
Noctem peccatis & fraudibus obtice nubem.   
If your study be thus to Unity, Love Charity, Sincerity, and Obedience, your Glory shall shine in your Faith, your Faith show in your Works, and Mercy and Truth shall meet in your lives: so shall your strength neither consist in the dis-jointed Bones of Disloyalty, or in the strengthless sinews of Schism, Disobedience, and arrogant Presumption, the roots of ancient and present Distempers; but in the strong Arm of your dutiful allegiance and humble submission to the pleasure of that great Majesty, who in his own time, to his Glory, your comfort, and terror of all contrary Power, will unite every member of his glorious Body, or in the overthrow of Korah wash away every Spot in your Garment, dissipate every Cloud that obscureth your Light, eradicate every fruitless Tree in your Garden, calm the raging Waves of foaming Seas and tempestuous Winds, that withhold you from your Haven, and so fix every wand'ring Star in your Horizon, that either in Mercy or justice his great Name may be glorified, the unity of the Church may flourish, and obedience to supreme Powers increase.  
FINIS.