good of his Brethren as if I had so spoken of my selfe confirmes me in that which I perceiued before that you are but a vaine discourser pleasing your selfe in Argutijs silly fectlesse and impertinent conceptions and speeches And therefore being loath to wearie the Reader and my selfe both any longer with your Battâ—log-Tautolâ—gies I presently commit them to the South winde to be carried away from your Peele-house at Preston with the remaâ—ent smoke of your pannes to the water of Forth and so bid farewell to Mr. Dauid in his furie and now turne mee to speake with him in his more sober minde THE ADMONENT VVHat is there then to be done here will you say euen this certainely as you said sometime your selfe If you haue gotten new light which you had not before communicate it to others your Brethren that they also may follow you in their hearts and know they yeeld to you in a good conscience c. Let bitternesse be remoued let the cause with calmnesse and meeknesse be considered THE ANSVVERE NOw at length M. Dauid the euill blood begins to fall from your heart God be thanked and you are come to some coolnes suppose not kindly enough yet of your former Feauer wherein you raged yet it puts vs in hope you may recouer of this disease betime what you haue here said I receiue â—buijs vlnis any light I haue I will willingly communicate bitternesse â— agree be remoued Perit enim iudicium vbires transit in affectum I wish therefore perturbate and preiudicat affection may be laid by It is onely these two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that fights against Episcopall gouernement To be short I embrace all your conclusion and euery condition of it except onely where you will me not to disguise my speech by sought out sentences and oâ—tentation of reading to iuggle the iudgement of the simple I must warne you that whether your word stand for a iâ—gulator or a deceiuing Iugler your deede comes too soone against your protestation euen now you craued bitternesse may be remoued and you cannot leaue it but to vse your owne Prouerbe A Wolfe will be a Wolfe Naturam expellas furcalicet vsque recurret And as to my manner of writing I cannot change it I want not my owne reasons neither haue you any cause to complaine of it Now we goe to the question THE ADMONENT I Goe from all that long disputation 1. Whether Bishops be lawfull 2. Whether they were and how they were in the Primitiue Church which you claime to 3. How they were in our owne Church at the beginning or leaues it to a fitter time and alledgeth how euer these things were they are not lawfull now to vs 1. In respect of our oath since our oath 2. in respect of our Discipline more profitable for vs. THE ANSVVERE NOw Mr. Dauid hauing of a long time trauelled with wickednesse and conceiued mischiefe at length bringeth forth a lye When all is reckoned and counted the matter comes to iust nothing Et magno conatu murem tandem peperisse videtur Who could haue looked but that Mr. Dauid who so largely and liberally hath condemned Bishops in word would haue brought at least one argument against them hee doth it not but rather destroyes all that hee hath said before You cannot eschew this you haue multiplyed words and by most sharp Inuectiues haue condemned Episcopall gouernment you haue called it tyrannie and vnlawfull in it selfe and now you remit the lawfulnesse or vnlawfulnesse of it to be disputed Truely good man you haue wronged the partie and abused the Reader for according to reason you should haue disproued Episcopall gouernment before you had condemned it but after that you haue condemned it is it not your shame to remit it to further reasoning In the one you haue shewed superfluitie of malice mouing you to speake euill of it in the other penurie of knowledge that you haue no reason to iustifie you in the condemning of it Thus haue you shewed your selfe in initio confident em in facto timidum one that feareth to fight but is bold to bragge You will not simplie giue ouer the combat but declines it farely for this time and puts it off to a better time but in my minde a better time could you neuer haue had then this seeing you haue gathered your friends and haue mustered you Armie and ordered it out of your ripest wits in sixe sheetes of paper before you what a shame is it that in so feeble manner you should turne your backe and leaue all that you haue sent and said before You haue braued a Bishop in presence of your friends now hee stands before you and you dare not looke him in the face nor strike one stroke at him in this quarrell that the office of a Bishop is vnlawfull in it selfe But to pursue you euen to the vttermost point wherevnto you haue fled in this also you shew your selfe weake yea ridiculous for now you haue drawne all your speech to this Assertion and I pray the iudicious Reader to consider it Howsoeuer Episcopall Gouernment in it selfe be lawfull or vnlawfall to other Churches or sometime lawfull in our owne Church yet it is not lawfull now A Paradoxe indeede I thinke Mr. Dauid speakes not simplie but grants it by concession But taking it as hee giues it let vs heare it ouer againe Though Episcopall gouernement in it selfe were lawfull lawfull to other Churches lawfull once to our owne Church yet now it is not lawfull To proue this Mr. Dauid brings two Reasons which had neede to be very strong it being a strange Position they haue to defend but the Reader shall by Gods grace see it made plaine that there is no more truth worth nor value in his two Reasons then in the rest of his Assertions And since the whole weight of the Controuersie stands vpon these two Reasons I set them downe truely to you as Mr. Dauid hath set them downe to mee The first REASON We may not receiue Bishops because the oath in conceiued word is against Hierarchie The second REASON In respect of our receiued Discipline more profitable for our Church The Confutation of these reasons BEfore I come to a iust examination of these Reasons I will onely present a view of their weaknesse to the Reader in these words In the Confession of faith sworne and subscribed by the Preachers and Professors of this Land they haue abiured the Popes wicked and worldly Hierarchie Mr. Dauid leauing out the differences of Papall wicked worldly makes mention onely of Hierarchie which in it selfe signifies an authoritie or imperatiue power in things sacred Who will abiure this but to declare their meaning they added these three differences Papall worldly wicked but Mr. Dauid to declare how hee distrusts his owne cause deceiueth the simple by putting in into his Reason the Word Hierarchie onely By this any indifferent Reader may see that Mr.
THE BISHOP OF GALLOVVAY HIS DIKAIOLOGIE Contayning a iust Defence of his former APOLOGIE Against the iniust Imputations of Mr. DAVID HVME O what a griefe that hauing to doe with Enemies wee are forced to fight with Friends LONDON Printed by Thomas Snodham for Iohn Budge and are to be sould at the great South-dore of Paules and at Brittaines-Bursse 1614. TO THE CHRISTIAN READER AS I was on my iourney from LONDON homeward in the Moneth of May last I was ouertaken not farre from Darnetoune by our Country-man Mr. Dauid Hume Goodman of Gods-croft After we had saluted one another we fell incontinent to a conference of Church-gouernment hee excused himselfe that his leasure serued him not at that time to stay in our companie his vrgent affaires forcing him to post before but hee promised to send mee his doubts in writing and I promised him if it pleased the Lord an answere The point I tooke in hand to proue was that no substanciall point of Discipline was changed in our Church For Ecclesiasticke Synods vsed before are retained still the censures of Admonition Suspension Excommunication yea the Admission and Deposition of Pastors or what euer else pertaynes to the matter of Discipline these are not remoued but rectified and roborated in that the power to moderate and exercise these censures is not left free to euery one but restored againe to the Bishop to be vsed with aduise of his Brethren thus keepe wee still the same Discipline but more orderly vsed 〈◊〉 dined at Darneroune and parted in louing manner with all brotherly kindnes we ouertooke him againe at Dunbar where not finding his former humanitie I maruelled what it could be or from whom it câ—me that so small a change of the soile should make so great a change of the affection for in the one hee was most kinde where with reason he might haue beene more strange and in the other most strange where of dutie hee both might and should haue beene more kindly Since that time I fore-gathered not with him and I expected nothing but kindnesse from him and that the question should haue beene quietly and peaceably disputed by writing among our selues till now that he hath begunne the publike warre He had sent me some missiue Letters written by him to some others crauing resolution of his doubts concerning Church gouernment And as I was dispatching an Answere to him I was forced to plead for my Conscience by APOLOGIE against a lying Libeller which here Mr. Dauid against all dutie and reason hath publickely impugned First because I stood â—ound by promise to giue an answere to himselfe and reason would hee should haue expected it yea doubtlesse he had gotten it long ere now in more quiet and louing manner if he had not interrupted me Secondly I had written nothing against Mr. Dauid I touched him not in my Apologie and no other way gaue I him any cause to write against mee Thirdly hee being a priuate man it cannot be but a great Presumption to condemne by publike writing a Church-gouernment established by Law and that without knowledge if himselfe be true for he professeth to seeke instruction concerning it yea without eyther calling or lawfull commission Fourthly before euer he sent this Refutation of this Apologie to me or had discharged with me he published sundry Copies of it to be seene and read of others which in our Prouerbe we call Treason vnder trusting Fiftly his whole Admonitorie Treatise is full of Inuectiues in personam without regard of modestie yea of that feare of God which becommeth a Christian bringing nothing or else very little ad propositum Thus hath Mr. Dauid kept no faire warre with mee but hath very farre ouer-seene himselfe and wronged mee which that the indifferent may know I haue here published his Admonition in his owne words and mine answeres I haue omitted no materiall thing in it onely words of needlesse repetition wherein hee abounds If hee had contented himselfe to iustifie the Libeller in tramping my Name my Conscience my Ministrie vnder his feete it had beene a proofe of my patience great enough But where without reason or truth he will beare downe a common cause and increase offences in the hearts of simple people I cannot of conscience suffer it vnanswered specially seeing vnder pretence of impugning mee hee directly impugneth it If my heart in this had reproued mee of my wayes I might haue lurked in secret and past ouer the Libeller and him also with silence but an honest conscience feareth not the light but rather reioyceth in it Onely I craue of the modest minded Christian that if my speeches in the Answere at any time be sharper then becommeth it be imputed to humane infirmitie whereunto the loue of the cause and knowledge of mine owne innocencie hath carryed mee not want of loue toward him or others It is no pleasure to mee to offend any man if any such haue escaped mee I will not excuse my selfe in that which the wise godly and indifferent Reader shall thinke may iustly be reprehended Thine in the Lord W. B. of Galleway THE BISHOP OF GALLOWAY HIS APOLOGIE THere are two things requisite in a man that would doe good in a publike calling the one is a good Conscience the other a good Name the first commends him to God and obtaines a blessing to his labours the next commends him to men and procures him the greater credit to effectuate the good which hee hath intended for the which said Philo Sicut bonum ac honestum esse ita videri aâ— haberi prâ—dest As it is a good thing to be good and honest so is it also good that we should be esteemed good Nonitaque est â—â—gligenda fama restum ad custodian tuâ—â— ad dignitatem vitae vtilissimâ— A good name therefore is not to be neglected considering it is a singular helpe both for the custodie and dignitie of our life for this cause hath it alway beene one of Sathans customable policies who stands at the right hand of Iehâ—shuah to resist him in well doing to staine the Name where he cannot corrupt the Conscience that by disgraâ—ing the instruments he may destroy at least diminish the good which faine they would doe Hoc est Diaboli 〈…〉 seruos Dei mendacio laceret falsis 〈…〉 qui conscientiae suâ— luce clarescunt falsis ruâ—oribus sordidentur This is the worke of the Diuell to strike the seruants of God with the scourge of a lying tongue to abase their honest name in the hearts of others by wrongfull conceptions and by false reports to defile them who are honest in regard of their owne consciences 2 It is a difficult thing to liue in a publike calling and not to be calumniated So long as our Sauiour liued a priuate life we reade not that he was either tempted by Satan or traduced by men but from the time that by Baptisme he was consecrate to doe the great worke of the
is greater waight in other mens traducing then in his owne testimonie 12 Now here I know it is expected that as I haue declined the causes falsly imputed to me so I should declare the true causes that moued me which now shortly are these 13 First I perceiued a Christian King by all meanes possible seeking the aduancement of the Gospell for the which it is griefe enough that his Maiestie sustaineth the greatest hatred and contradiction of the aduersaries but more then enough his Highnesse should want the comfort of his subiects professors also which when I considered I thought it a matter of conscience to refuse to serue and follow his Maiestie in so good a course 14 Secondly I saw the weake hearts of many well affected Christians through misconception offended at the very name of a Bishop not able out of light and knowledge to giue any reason of their misliking notwithstanding though it be so highly honoured by the Apostle and commended by the famous lights of the Primitiue Church who not onely accepted the name but exercised the office thereof to the great good of the Church and that this offence might be remoued at least so farre as my credit may carrie me I haue embraced it 15 Thirdly I perceiued a perillous Schisme and vnnecessarie diuision in our Church for this matter of gouernment to the great aduantage of the common Aduersarie which gap I resolued for my owne part not to enlarge by contention but so farre as my weaknesse may to close it vp at least to make it the lesse 16 Fourthly I considered that the same reason that of old forced the Fathers of the Primitiue Church in the iudgement of Ierome to induce this gouernment in the Church that is in Remedium Schismatis did more then manifestly require that it should be restored vnto vs but of this the lesse I speake for duties sake the more I leaue to be considered of them who know the truth hereof 17 Fiftly the question among vs when I searched as narrowly as I could is about Ierusalems wall whether it should be circular or quadrangular round or foure-squared so the Citie be well is this a matter for which we should make contention it being better for the good of the Church that any one of them should be then that thus they should striue together to the great hinderance of the Gospell 18 Sixtly and I doe verily thinke that the most famous and reformed Churches in Europe who want this gouernment would be glad to accept it vpon this condition that with it they might enioy the puritie of the Gospel which they haue with vs together with that libertie fauour and protection of a Christian reformed King which we haue and they want 19 For these reasons as I was determined before in the priuate calling of a Preacher to reuerence and obey others my brethren clad with the office of Bishops the proofe whereof I gaue in these Prouinciall assemblies moderated by Bishops whereat I was bound to be present so haue I at length embraced it in my owne person being called there-vnto by the most Christian King and Church of this Kingdome without any motion affection or petition of mine owne if there be so much charitie in my aduersaries as to beleeue me I could with greater contentment and willingnesse of minde haue giuen obedience in all dutifull submission to any of my brethren nor to haue had any more publike charge in the Church if the matter had beene in my choice And this doe I witnesse out of the very truth and simplicitie of mine heart 20 If Shimei still will raile and charge mee with a corrupt affection let him be doing till his owne iniquitie reproue him I am sure no well aduised Christian will fight with any such armour for the weapons of our warfare are not carnall but spirituall As for others who like barking Dogges and Birds of the night chatter to themselues in secret confused sounds which can bide no triall back-biting those whom they dare not looke in the face for such as these why shall a man turne out of the way It is a sufficient punishment to such as this way with their will would hurt mee that against their will they shall helpe me Qui volens detrahit same mee nolens additmerâ—â—â—â— meae For he that with his will empaites my name against his will shall encrease my reward 21 But if such busie idle-bodies will come and labour with mee in the worke of God I hope to teach them to bestow their time more profitably not to disquiet as they do their vnsetled braines with such vanities as vanish so soone as they are conceiued and brought forth leauing nothing behinde them but a guiltinesse to themselues for mine owne part I haue determined not to be contentious for that is not the custome of the Church of Christ but haue resolued to spend my time and talent I haue saued to the vantage of my Master and good of my Brethren after my weake measure Aurâ—us vtluteas minuat sic malleus vrnas 22 As for others my Brethren whom I loue in the Lord and will alwaies reuerence for the graces of God in them I wish from my heart that precept of the Apostle were fulfilled in vs. That wee did all speake one thing and there were no dissension among vs but that we were knit together in one minde and one iudgement for since the first beginning of this question I euer thought it a lamentable thing that they whose hearts are ioyned in one resolution to die for Christ if so the Lord should call them vnto it cannot liue together in the vnitie of one minde But this hath in all ages beene Sathans policie where hee cannot disturbe the peace of the Church with externall euasion he creepes in like a subtile Serpent to disquiet it with internall perturbation that oft-times vpon vnnecessarie or small occasions where-vpon hath proceeded this great rupture in Ierusalems wall heere among vs which as it is seene of vs all and more then enough talked of by many so would to God our hearts did pitie it and all of vs endeuoured by humbled hearts toward our God by meekenesse of minde euery one of vs toward another to repaire and close it vp againe And seeing such in the condition of our humane infirmitie that our knowledge in this life is but in part and so our iudgements in all things cannot be vniforme let vs take heed to the next that difference of iudgements worke not distraction of affections remembring that the wisedome which is from aboue is peaceable and that the zeale of God fights not with the weapons of flesh such as hatred debate emulations wrath contentions Iâ— we liue in the Spirit let vs also walke in the Spirit expressing the fruits of it in our liues which are loue ioy peace long suffering meekenesse goodnesse wherewith the Lord more and more endue vs all for Christs sake AMEN Yours in
yet the most modest will encline to it Perceiue you not how you reele and roue and knowes not what you say Doth not one of your words dash and destroy another They suspend their iudgement say you and yet they encline to this as most apparent Sober men will not affirme it say you yet the most modest will and why forsooth Because saith Mr. Dauid It is most appearant I pray you doe sober and modest men encline their iudgement to and fro by appearance and since as you say Most modest men suspends their iudgement why are you not one of those most modest men why praecipate you and giues out rash iudgement O but sâ—y you you knew no change till the Bishopricke came What of that you knew it not nor your complices therefore it was not It was knowne clearelie enough to such as vvere familiar with mee it was knowne openlie in the Synods of Fyffe yea vnto manie that desired not to know it it vvas made knowne euerie day in the Presbyterie of Perth from the time that once the Episcopall gouernement was receiued againe by order of the Church by act of generall assemblie with approbation of his Maiestie I resolued to conforme my selfe and from that time declared it in communing reasoning disputing honouring Bishops priuatelie publicklie all that I could and willinglie would haue liued content all my daies to haue giuen honour to anie Brother of the Ministrie aduanced to that office rather then receiued it This is the verie truth though it was not published in Preston nor knowne to Mr. Dauid And where you say that Gaine and Glorie are the onelie apparant causes and most modest men enclines to them as most apparant and that whatsoeuer can be seene of men outwardlie makes all against me Now God be thanked it is but apparantlie and it is but the thought and sight of men and that of your men it is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mans day mans iudgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of such men whose iudgement I set little by my reason is because by their owne confession it is but iudgement by appearance Will Christian Religion teach you to iudge by appearance Is not this the praise of our Lord who as he is a Prince of Saluation so stands hee also for a Paterne of righteousnesse vnto vs Hee shall bring out iudgement in truth why bring you out iudgement in vntruth he iudges not by the hearing of the eare why doe you giue iudgement vpon report hee iudges not by appearance and you spare not to condemne the conscience of your brother hauing no reason for you but appearance Is not this too weake a probation for so strong a calumnie Who may not see malice hath moued you no light hath led you you haue bewrayed by your speech the weakenesse of your cause the wickednesse of your heart which God forgiue you Now you conclude this point THE ADMONENT VVHo can say that will say any thing at all but it is the golden Hammer hath done the turne THE ANSVVERE HOw long will you vexe my soule and torment me with words you haue now tenne times reproached me and are not ashamed you are impudent towards mee Haue you forgotten what you said euen now Were not these your words Sober men will not say it modest men enclines to it but by appearance Yet now you will make vs beleeue that such as will say any thing can say no otherwise but as you say Mr. Dauid Mendacem oportâ—it esse memorem Frequently you bragge of this that all men whom you know thinke as you thinke and so with the terrible shew of your associates like an Armie of the stuffed skinnes of Indian Elephants you would afray vs. I am sure when your great multitude mustred vnder generall titles comes to be viewed they will be found as I haue said For doubtlesse godlie modest learned men howsoeuer they be minded concerning the cause it selfe will no way approue your carnall debating of it nor yet allow that which you haue said they will be loath I warrant you to come vnder your standard neither will they thinke their cause strengthened but dishonoured by your Patrocinie Thus will you be found but like Chaucers Cooke busie where you neede not taking paines for which no side will giue you thanks And these being remoued from you who with their iudgement in Church-gouernement retaine inward sobrietie and brotherlie loue vvith meekenesse the remanent that will stand vp with you to maintaine your carnall and contentioâ—s raylings will trie as I haue said Your great Vniuersalitie will be reduced to a small fellowship of strait-shod Gentlemen and to speake as it is A Diocie of Donatists of whom you may read what hath beene the iudgement of the godlie Horum spiritus homicida mendax Who thinke there is no Church no Religion no Conscience but with the men of their opinion and if any man be otherwise minded then forsooth hee is not a Brother you must keepe no companie with him you must not salute him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor walke in the streete or way with them Fie vpon this pride what should such wickednesse doe in Sion away with it to Shinar meeter for Barbarians of Moroco then for Christians of the beloued I le In Africk it dwelt of olde I would wish if I might lawfullie it were there againe and this Church were quit of it Now in the third roome Mr. Dauid in most furious manner inuades my Ministrie not vnlike that fourth fearefull and terrible beast which Daniel saw in the vision with iron teeth deuouring breaking in pieces stamping vnder feet all â—â—at is before him Now he speweth out the superfluitie of his malitiousnesse and vvith most false and horrible calumnies he chargeth me THE ADMONENT ERrour must be confessed 2. Erroneous Doctrine yea false Doctrine 3. Rash affirming of vncertainties 4. Inconsideratenesse temeritie headinesse 5. Inconstancie 6. Papisticall implicite faith 7. Falsefying of Gods message speaking that whereof he had no warrant from him 8. Prophaning the chaire of veritie 9. Carelesnesse and sloath in your calling that in a great high and speciall question of it being so long a Pastâ—r you neuer searched to know the truth of that point THE ANSVVERE O Lord false witnesses are risen vp against mee they charge me with things which I know not O righteous God who trieth the hearts and the reines and hast proued and visited mine heart in the night plead thou my cause and let the lying lips be made dumbe which cruelly spightfully and proudly speake against the righteous The answere which our Sauiour gaue his Disciples when they willed him to bring fire from heauen vpon the Samaritanes is not vnproper here for Mr. Dauid for hee hath here multiplied against me so many grieuous imputations as if they were true might iustly make me worthie both of fierie wrath from God and of all indignation from man But M. Dauid you know not
though euen there in my young yeeres I was trained vp also and profited in those studies no way inferiour to any that were with mee But seeing as I said you offer your selfe to be a Disciple how are you so bolde as to controll your Master not in a point whereof you haue skill but in a matter of preaching whereof you are but an ignorant Your hypocrisie is euill couered and your proud humour vnder humilities shadow is palpable This verball submission of your selfe to learne it is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but a false shew of an humble man that would seeme in glorious being indeede vaine-glorious It proueth true in you which was said by the Auncient falsa humilitas veram inducit superbiam false humilitie drawes on true pride Now you speake out of counterfeit humilitie no maruell you forget your selfe and shortlie returne to speake out of vncounterfeit pride But this point concerning my Ministerie I close with this Admonition It had beene better for you to haue followed the example of Aquila and Priscilla they could not preach themselues yet because they assisted S. Paul with their countenance and comfort they receiue this praise in the heauenly Oracle that they were the Apostles Fellow-helpers Or else as it is written of Flauianus an honourable man Non concionabatur inter ecclesiasticos sed hoc agentibus multa Consilioâ—um conferebat subsidiâ— illi tendebant arcus iste vero quasi ex quibusdam Pharetris suae mentis congruas offerebat Sagittas But if still yee will be like Alexander the Copper-smith of whom S. Paul complained that hee resisted his Ministerie sore see to it and fore-see what will be the end of it I am farre deceiued if you haue done or be able to doe while you liue so great good as that Ministerie hath done which so earnestly you seeke to disgrace if it lay in your power Now Mr. Dauid proceedes to the improbation of mine Apologie and intermixeth throughout it Railings against my Brethren which I placed in the fourth roome and now occurres to be considered of vs. Thus hee beginnes THE ADMONENT FIrst then concerning this stuffe you demand what is found in it but you demand before euer the search be made Iacob of whom you speake did not so hee was silent till all was searched and saw that nothing was found then onely and not till then he demanded the question hee was wise he knew there might be something which hee saw not or if hâ—e were sure enough of that yet he thought it ouer-soone to brag of it till the searcher had seene also that there was nothing Then he triumphs but after victorie which is the iust time of triumphing THE ANSVVERE A Word spoken in his place is like Apples of Gold and Pictures of Siluer saith Salomon such are not Mr. Dauid your words here they come out somewhat painted-like but not in their place nor yet for this purpose Looke to them I pray you and see did I purge before I was accused Was not inquirie made of mee before I did answere Did not the Libeller then whom you haue iustified now search my stuffe And was it not lawfull for mee to tell him without your rebuke that hee had done mee wrong in charging mee with a fault which hee had not found in mee See you not how your prettie words are nothing to the purpose But say you the first Inquisitour searched not well enough and what he left vndone you are come to doe and you doubt nothing to finde Idols and truly if any be I thinke indeede you may best doe it The Libeller with his sixe Lines being but young and inexpert beat mee with rods but you come in with your sixe Sheetes of Paperâ— as an olde Souldier experimented with inuectiues to scourge me with Scorpions and as if you were another Iambres you thinke to turne your Libellers Rod into a Serpent yet you will proue but a deceiued deceiuer your Serpent is dead hath but a shew and your accusation liuelesse fectlesse and nothing worth But knowing in this your owne weaknesse you boast much that many moe stricter inquisitors are comming vpon mee and with this as Alexanders Armie was afraid at the hissing and noise of a Sâ—rpent ere euer they saw it you would terrifie mee It is easie to doe it I grant yet is not nor shall not my feare be without hope when they come if their inquisition be about Episcopall gouernment they will finde it no stollen nor hidden Idoll It will not fall to bee couered by Rahell Iacob will maintaine it as his owne iust and lawfull possession And they shall see a Bishop a graue Ecclesiastique Senator standing in the chiefe and most publike place of Iacobs Tent compassed with a guard inuincible of auncient and recent Fathers readie to maintaine him with his eies looking vp to God and the hand of God vpholding him in his Word Deceiue not your selfe to thinke that in this question you haue to doe with an Idoll And if it be the person they meane to come and search come their way hee whom Satan hath sought to winnow feareth not to be searched or sifted by flesh Thou hast wrastled with God and thou shalt preuaile with man Now you proceede THE ADMONENT BVt if Rahels theft had beene found what would hee haue said trow yee hee might haâ—e excused himselfe iustly but triumphed at leasure Alas how blinde are we oftentimes not â—eeing the faults eyther of vs or of our selues how poore are our triumphs how slender our victories if the cause of our triumph be solidly searched It was not herâ— the innocency of Iacobs house that gaue him matter of triumph but Labans ill searching c. THE ANSVVERE MAster Dauid let your skill in Grammer or Rethoricke be as it will I can tell you you are an euill Tholog and wot not how to handle a Text of Scripture when you thinke you are wisest you euanish most in your owne cogitations If Rahels theft had beene found say you he might haue triumphed at leasure And why Is it any reason that Rahels fault should haue beene imputed to Iacob Laban accused Iacob that hee had stollen his Idols the question is not here of the honestie of Iacobs house but of Iacobs selfe hee is the partie accused the accusation was false Iacob was free of it and albeit Laban had found out Rahels theft hee had found out but his owne shame but it stands with no reason that the fault of Labans Daughter should be sufficient to improue the honestie of Iacobs heart or yet to impaire his triumph No though it had beene found Iacob with a verie good reason might glory in his owne innocencie and told Laban neuerthelesse that his accusation was false To cleare the matter and set it downe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let Mr. Dauid be Laban seeing hee will be so let my heart be Iacob let my corruption be Rahell let the Idols be Gaine and Glory If
returned from Court so clipped as it did but some streames of his royall liberalitie flowed ouer it to water it and make it encrease then should not the Crowne be impouerished But what Crowne I told you not And now that it may be manifest how vnrighteous Mr. Dauid is in this imputation wee will looke backe a little to the state of our Church of olde how oft did our Fathers seeke maintenance of Superintendents and Ministers how oft craued they that the Patrimonie of the Church which sacrilegious men had taken away might be restored againe They sought it and could not obtaine it Now a Christian King freely offers it and Mr. Dauid contradicts it leauing other probations I will onely present to you a view of Mr. Knoxe his last Letter that he wrote to our generall assembly The mightie Spirit of Comfort Wisedome and Concord in God remaine with you DEere brethren if ability of body would haue suffered I should not haue troubled you with this my rude enditement I haue not forgot what was laid to my charge by famous Libels the last assembly which I pray you patiently to heare and iudge of me as you will answere to God for vnto you in that head I submit my selfe being assured that I neither offended God nor good men in that which hitherto hath been laid to my charge And now Brethren because the daily decay of naturall strength threatneth vnto mee certaine and sodaine departure from the miserie of this life Of loue and conscience I exhort you in the feare of God I charge and commaund you that you take heede vnto your selues and to the Flocke ouer the which God hath placed you Pastors To discourse of your owne behauiour I may not but to commaund you to be faithfull to the Flocke I dare not cease Vnfaithfull and Traytors to the Flocke shall you be before the Lord Iesus if that with your consent directly or indirectly you suffer vnworthie men to be thrust into the Ministrie of the Church vnder whatsoeuer pretense it be Remember the Iudge before vvhom you must make account and resist that tyrannie as you would auoid hells fire This battell I graunt will be hard but the second part will be harder that is that with the like vprightnesse and strength in God you gaine-stand the mercilesse deuourers of the Patrimonie of the Church If men will spoile let them doe it to their owne perill and condemnation but communicate you not with their sinnes of whatsoeuer estate they be neither by consent nor yet by silence but by publicke protestation make this knowne vnto the world that you are innocent of such robberie which will ere it be long prouoke Gods vengeance vpon the committers thereof whereof you will seeke redresse from God and man God giue you wisedome and courage in so iust a cause and mee a happie end S. Andrewes Aug. 3. 1571. Your Brother in Christ Iesus IOHN KNOXE OVr first Fathers knew that robbery of Church-liuing was a Iulian persecution fore-saw it would bring on a decay of Religion if it were not preuented but now Mr. Dauid grudges that honour credit or maintenance should be giuen to the Church by a Christian King THE ADMONENT NEuer a one of you that are Bishops can be said to haue done any good or gracious action THE ANSVVERE A Sore calumnie a grieuous imputation doubtlesse if it were true none of you hath done any good All their persons all their actions none excepted condemned by you in one sentence It is written of Nero that Monster of Nature that he wished all the people of Rome had but one necke that hee might at one stroke cut off all their heads There is little more fauour I see to be expected at M. Dauids hands if hee might as easily dispatch Bishops by the sword as hee hath done here at one word such is his zeale you may be sure they should trouble Israel no longer Thinke it not strange that I say this none of my words are aboue the wickednesse of your deedes you haue slaine vs all in our name you haue taken conscience and honestie away and without these life is worse then death But I pray you tell vs what angers you whereat are you offended Is it at the Office or the persons of Bishops your owne speech will lead vs ere it be long You grudge at the persons it will be found so yet you pretend it is at the Office you would perswade the people that Bishoprie is a noysome weede a barren tree that neuer bare good fruit and neuer will but that it hath done good in the Church will easily be shewed Many famous Bishops haue beene fruitfull trees in the Lords Vineyard and admit that now they are not so fruitfull as they should be or had done no good wherein you will be disproued also yet it agrees with no reason that the calling it selfe should be discredited for the infirmitie of persons that beare it you might rather doe as they did in Lacedaemon when an eloquent man but an euill man had giuen ouâ— a good decree in a doubtfull matter the decree most equitable in it selfe was misliked by many for the iniquitie of him that gaue it such is the humour of people that they looke rather to the person then to the cause to remedie this euill they caused the same decree to be pronounced by a good man so was neither sentence taken from the mouth of an euill man nor a good decree iniustly reiected It is not the office of a Bishop I hope you vvill condemne when you are well aduised It will be found a good thing and well warranted this offends you that it is come in at such a time and in such a manner and in the persons of such and such men where if Bishopricks were in the hands of good men all were well enough this is the matter for as strange as you make it and your selfe hereafter doth not denie it for these are your words If God hath astricted ruling to gifts and to greatest gifts for you will not say it is to smallest then ought these greatest gifts to rule and where they rule not be it in Bishops or whatsoeuer there is confusion and plaine contrarietie to the ordinance of God which should not be suffered in the Church neither is it pride to the greater gifts if they claime the higher place but iustice in claiming their owne place Mr. Dauid you haue once tolde out the truth plainely and honestly and truly I wish it were euen as you say suppose I see not by what rule this triall of greatest gifts shall be made to content all you will finde some that haue gifts for the Schooles vnmeete for the Pulpit and by the contrarie some againe godly and zealous but not learned others learned but without that experience and wisedome which may make them meete for gouernment and it will not be so easie to place euery gift in the owne roome as you suppose yet
receiue it into your care but much more vndutifully to publish it in writing and spend so many words vainely vpon it for you haue made vp here a Commentarie of sixe score and sixteene lines vpon a false narration Now you intermixe a discourse against the riding of Bishops at Parliament no lesse foolish then the former for so you reason out of the Fable THE ADMONENT THat they were proud is argued by the effect riding now riding is not a fault in the person nor for the person in it selfe all the Lords rode and you call them not proud for that it became them it is of their place and due then it was the fault of the office you marked thereby for wee must take heede that the word ride is not taken nakedly for a simple action of riding that had beene no fault and as little wonder for so they had done when they were simple Ministers but imports all circumstances riding in Parliament riding in pompe of horse of harnessing of apparrell c. THE ANSVVERE NOW truely Mr. Dauid of a South-land Gentleman you are the worst rider that euer I heard of for you ride your selfe cleane out of the Saddle and casts your selfe to be dirided of all men I told you already your narratiue whereupon you build this is false and albeit it were true fectlesse to be vsed in such a purpose except you would shew your selfe ridiculous for why is riding and riding in pompe and fine apparrell an effect of pride tell mee Good man is it so with your selfe are you alwayes proud when you are mounted vpon your Courser and your courting garments vpon you or if it be not so with your selfe why will you not thinke of another as you finde it in your selfe May there not be an humble heart vnder an honourable garment Read you euer of Eligius Nouiomagensis Episcopus it is recorded of him Cum vestibus holosericis externe amictus esset intra vestimenta ad nudam cutem cilicio indutus erat when hee was clothed with Silke without hee had Sacke-cloath within nearest his bodie and yet out of an outward garment you will gather pride and as your owne words beare such a pride as is not referred to the countenance but to the heart But in all this Mr. Dauid you haue said nothing to proue Bishops proud Prelates and proud not in countenance onely but in heart also but haue still proclaimed your selfe a proud pratler puâ—t vp with highest pride that can be in that you will not rest in the countenance which is Mans part but you will iudge the heart which is reserued to God And now Mr. Dauid if you were there that day walking on foote in the streete and other two with you whom I might name there are many deceiued but three were more pride going on foote with you there then was riding on horse-backe with all the thirteene though they had beene there Your second argument is from a publicke speech of mine vttered in a Sermon at the Parliament of Perth there say yee I taught that the very stile of Bishops was to be abhorred with many other imputations of yours which admit they were as true as you would haue them yet are they but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a figgie Sword a weake weapon that neyther helpes you nor hurts mee Doubtlesse if your cause were as strong as you suppose you would bring stronger arguments to defend it then to leaue the purpose and fall vpon the person but your allegation is false I had as I declared mine owne misconceptions of that estate but neuer thought farre lesse taught that the stile and name of Bishops was to be abhorred And albeit you thinke I taught much in that Sermon against Bishops yet I remember more iudicious hearers then you who were familiar with mee maruelled I had spoken so little the iust copie of the Sermon is yet extant and when I looke vnto it I maruell at it and reuerence the Lords prouidence who then directed mee to a conclusion wherein yet I remaine for so were my words That we may espie the cause of this diuision let vs see what part of the wall hath gagged from the foundation whereupon the building stands and from that policie wee haue receiued from our Fathers let that be drawne in to the rest againe then shall arise an happy vnion which shall assure vs of the continuance and encrease of Gods worke in the middest of vs. These are the words whereunto the Lord led me and I yet stand to them And againe to this same purpose serues the words of my exhortation directed to such as stood for Episcopall gouernment that if they had nay new light which they had not before they would communicate it to their brethren that wee also might follow them c. This makes the matter cleare that I was not so farre miscarryed as to condemne eyther the name or office of Bishops as you alledge but offered my selfe readie and willing to follow better light if they would bring it or God otherwise should send it And these words as being mine owne you vse to my selfe in the end of this Treatise desiring that if I haue any new light I should communicate it to you which here I haue freely and truely done wishing it may moue your heart as it moued mine Your third Reason followeth THE ADMONENT I Might adde the admonition giuen in by you subscribed to this same Parliament where that office is called a slander to the Gospell a defection c. THE ANSVVERE YOur third argument is taken from an admonition as you call it but a supplication as I take it subscribed by mee for answere to this I will very plainely and truely declare the matter as it is that men may see there is no pith in your allegation to proue that which you intend That there was a supplication giuen in I heare who penned it or what was in it I know not where they assembled whether in the Church or in a priuate house I enquire not present at that meeting sure it is I was not It was brought to mee by a familiar brother to mine owne house I cannot remember whether before Sermon or when I had new come from it but well I wot at such a time wherein I had no leasure to reade it like as I neuer read it they tolde mee it contained nothing but a supplication for continuance of Church-gouernment that then was And as I haue said at that time I could willingly haue contented yea contended for it as I might that our gouernment might continue fearing euer least the intended course had beene to abolish it but from the time I perceiued that the course was not to disanull any substantiall point of Discipline which we had but onely to roberate it by restoring againe Episcopall power whereby I perceiued the Church not weakened but strengthened not preiudiced but confirmed in all her lawfull libertie I reproued my selfe of my former folly
comes of them when they begin to change Euen as the finest wine turnes into the sharpest vinegar How then shal a man be without feare but I nothing doubt it is in his Maiestie his chiefe cares to establish it and that by fensing it against all euils specially tyrannie libertie briberie partialitie sloath which you haue obiected and where desperately you insinuate that the Office of a Bishop will neuer doe good A Wolfe say you will be a Wolfe and all the world had sworne it and will worrie too when the Shepheards backe is turned you but speake of your owne either ignorance or euill set affection considering how many famous Bishops without the reuerence of a Christian King liued as Fathers to the Church faithfull Preachers of the Gospel and died constant Martyrs for the testimonie of Iesus but Mr. Dauid will haue all these rauening Wolfes The other cause why my feare should be greater followes THE ADMONENT THe Office of Bishops then pretended no preheminence now it doth then it was subiect to Presbyteries now it is freed from them then it was bound with caueats now it is let loose Then euery Preacher might speake against it now none reproues then were all alike friend and good fellow with their Pastors now his Lordship c. THE ANSVVERE MAster Dauid wee know better what was wont to be in our Church then you there was neuer all alike as you say in it our gouernement was alway Aristocratick for albeit by constitution for that time paritie was allowed yet was it not practised there was euer some leaders rulers honoured and reuerenced by other Pastors and good reason so should bee what else see you now if the persons liked you the purpose is the same Since the beginning of our Church Bishops Superintendents vvere neuer subiect to the iudgement of their brethren in the matter of their office nay not to their Synods but were reserued to be iudged onely by the generall assembly but you affirme the contrarie pertly enough looking for no controlement Bishops are not let loose suppose they be not left to your teddering But this offends you that they are called Lords let me enquire at you Is honour giuen to any in the Church but for the honour of all if they could looke to it with loue and humilitie euery one might say Honoris vestri participes et nos sumus Will any member of the bodie grudge to see another honoured or rather in the honour of one doe they not all reioyce and esteeme themselues to be honoured Mr. Dauid there is a pride which loueth honour and preferment Our Lord condemnes it there is another pride that disdaines to giue it and I may well say it is the worst pride of the two I will not thinke that either Elijah or Samuel were vaine-glorious when the one was stiled by Obadiah and the other by Anna My Lord Surely it is a weake and vaine minde that is puft vp with so small a winde and yet I am sure both Anna and Obadiah in giuing them this honour did but their dutie But I thinke M. Dauid in this will not be contentious for in the backe of his Letter directed to Bishops he writes To his verie good Lord And then in the subscription within Your L. or wisedomes What he meanes by this I know not he will giue his owne reason hee saith it is a nouation and corruption to call one Pastor a Bishop more then the rest yet hee doth it and here hee practises in secret that which he impugnes in publick and so decâ—iues his complices giuing honour himselfe to Bishops which he saith should not be giuen them they haue cause to feare least sometime hee forsake them Now you proceede THE ADMONENT YOu make a faire shew by bragges to corroborate all by the word of God and example of the Church Primitiue iolly words sooner said then proued strings much harped on by diuers but to little vse and wherein the more men diue the more they cleare the contrarie it may be easily seene through all the subtilties clouds and colours that they cast on it who haue busied themselues in that matter euen your Sarauia euen whosoeuer whom the more men reades the lesse effect they see in him they I say who haue not their eies blinded with some other thing such as blindes not the eies of the wise THE ANSVVERE VVHether it be a faire shew or a solid substance wee will trye when it comes to the point You will not haue it heard that the Primitiue Church had Bishops you may aswell denie that the Sunne shined vnto them you call this a Subterfuge and a large field whereunto we runne to eschew the chocke of the question which say you is this Whether these Bishops that now are and as they are now be lawfull in the Church of Scotland or if the oath hinder But prouoke at leasure ere we part you will finde vs by Gods grace at the chocke of the Question and your selfe chocked with it for all your boast but I must first goe through this hedge of Bryers and Brambles which you haue laid in my way You set light by our Sarauia as you call him but you deceiue your selfe if you thinke our strength is in Sarauia for mine owne part I neuer read him so much as I haue done you and of that which I haue read I see Sarauia will stand for himselfe for all you are able to say your little Dagger will not reach to him and it were shame for you now though you might to strike at a dead man as I heare hee is it were greater manhood to encounter with Downame you dissemble that you know him but if you doe and mislike him hee is readie to fight with you in that cause till your Logicke panne be cleane dryed vp or the cause renounced One thing you haue that no man can see any thing in Sarauia but Sophistrie and falshood except those whose eyes are blinded with some other thing such as blindes the eyes of the wise you would seeme here to be modest yet of purpose as mordent as you may be whom you would insimulate of briberie Aduise with your selfe if you be seeking any such here as the By-word is You are in the wrong Close I told you before you were acquainted with the Muses onely the Dorit Muse hath beene strange vnto you you were capable enough of her instruction but shee tooke no paines vpon you it is meetest you should meane you to Melpomene her mourning moodes might procure you pittie but out of your pride and male contentment to blot such as you are bound to honor and secretly to insinuate that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as gaue iudgement for gifts is intollerable presumption I protest before God I know none such in the Church I would not say it for all the world If any such be of all men they are the most miserable if they be not Mr. Dauid declareth what
Dauid deales not truely nor faithfully nor like a man defending a good cause but fore-seeing that these words would destroy his Assertion of purpose he leaues them out His second Reason is without reason and against the very rules of reasoning This is Petitio principij he begs the question and takes it for a principle which is the Controuersie it selfe as shall appeare in our improbation I will not be presumptuous to dispute that which is concluded alreadie and past in a Law Onely to cleare the proceedings of our Church from the wrongfull imputations of malecontents I giue an Answere to all their Obiections in these Positions following 1 Episcopall gouernment in it selfe is lawfull and of all other hath best warrants in the Word Mr. Dauid hath declined this question yet will I giue to him and others such light in it as God hath giuen mee 2 No Church since the dayes of Christ vnto our Fathers dayes was without Episcopall Gouernment and Mr. Dauid cannot shew one instance to the contrarie for howsoeuer in some reformed Churches Superintendents were placed the name being onely changed the matter remained 3 The Church of Scotland in her purest estate enioyed the Gospell with Episcopall gouernment for the space of twentie yeeres as may be proued out of the Monuments of our Church for there you will finde by Acts of generall Assemblie Ministers ordained to be subiect to Superintendents A Law craued from the Lords of secret Counsell for punishment of such as disobeyed Superintendents Power to hold Assemblies twice in the yeere giuen to Superintendents Power to transport Ministers giuen to Superintendents Power of diuorcements taken from Ministers and giuen to Superintendents Power to admit â—inisters and depose them giuen to Superintendents No religious Bookes to be printed but by adâ—ise of Superintendents This was the order of our Church all the dayes of Iohn Knox c. Here you obiect first that the offices of Bishops and Superintendents are not one and why I am sure you know in power of signification they are one in power of Iurisdiction they are declared to be one by Act of generall Assemblie Anno 1573. what power a Superintendent had by the law of our Church that same power a Bishop had by the same Law And those Countries which had Bishops of the reformed Religion president ouer them were neuer committed to the care of Superintendents but the Bishops exercised all points of Iurisdiction partaining to them vvithout any contradiction made to them by our Assemblies To â—ay yet further there was appointed by the generall Assemblie some Commissioners to be assembled with other Commissioners appointed by the Regent and Lords of Councell to entreat of Ecclesiastique Iurisdiction establish it Commissioners for the church beside sundrie Superintendents were Mr. Iohn Knox M. Iohn Craig M. Iohn Row M. Dauid Lindsay with others that were in the yeere 1564. The same Commission renued againe by the Church Anno 1567. and againe 1568. a Supplication from the Asâ—emblie to the Regent M. Iohn Willok Superintendent of the West being then Moderator was directed desiring that such as were appointed by the Lords of his Highnesse Councell and by the Church might meet for setling church-Iurisdiction After this in euery assemblie the same sute is renued till at length An. 1571. the gouerâ—ment of Bishops is ratified by act of assemâ—lie Thus M. Dauid you see Bishops willingly recâ—iued into our Church Your other Obiection is Superintendents had their Office from the Church did their Office by aduise of their Brethren and were countable to the Church for it Tell me I pray you what else see you in Bishops Their Office and power is from the Church their temporall preferment their rent and maintenance is conferred by the King yea good reason it is that his Maiestie haue the nomination of a Bishop out of lytes of honest men giuen in by the Church What nouation is here You will finde the nomination of Superintendents referred to his Highnes Counsell in his Maiesties minoritie becausâ— they gaue them their maintenance see Act of Assemblie An. 1562. Againe Superintendents did by aduise good reason see the Law prescribed to Bishops of olde An. 1573. that no Bishop admit any Minister without aduâ—se of three well qualified Ministers of the bounds The same stands now and can you say that any Bishop in our Church stands against this except onely that where the Law bindes them to vse the aduise of three they vse the aduise of sixe or tenne or thirteene if they may get them What can you say against this Mr. Dauid See you not here a constant forme of gouernment in our Church See you any other Bishops now then were in the dayes of Iohn Knox Here say you Superintendents were changeable but you should haue cleared your selfe not deceiued the simple people vnder ambiguitie of words Tell the truth were any of them changed in their time or was there any cause might haue taken from them the office of a Superintendent but such as might haue also depriued of the Office of Preaching and all other offices in the Church In which case Superintendents Bishops and Pastors both might and should lawfully be deposed but God be praised such examples feil not out in our Church Oh but Superintendents were subiect to their Brethren Here also you luâ—ke vnder the shadow of doubtfull speeches Will you say that Superintendents were subiect to the censure of Ministers ouer whom they had the inspection The contrarie is true our Fathers foresaw the perill of that and exempted them from it reseruing them to be iudged by the generall Assemblie as I haue cleared before and doubtlesse there could be no order where such as should correct the faults of others are put vnder the censure of thosâ— that should be corrected by them You still reply there is now say you no generall Assemblie to censure them but you may know that the same Law which restoreth the Iurisdiction of Bishops ratifieth also generall Assemblies howbeit in a reformed State the power to call it belongs to the Christian Magistrate and seeing it is the Parliament of the Church the great Ecclesiastique Councell of the Church the calling of it except vpon very vrgent occasions proueth often more hurtfull then helpfull but where great and weightie causes require it you may be sure the Prince will not refuse it But your great grudge is here that Bishops are not vnder the power of Ministers to be cast out of their places by pluralitie of voices You dreame of an assemblie that would finde the authoritie vnlawfull and depose them all but you are deceiued our Ministrie are not so affected they see the necessitie and vtilitie of this calling they who disliked it at the first are now brought by reason and experience to allow it and where you will finde one discontented with it I warrant you tweâ—tie who are pleased with it and thanke Goâ— for it Speake no more
gouernement was in greatest disdaine and at that time being vnacquainted with Church discipline I thought strange to heare it And here againe Mr. Dauid I am in doubt with my selfe what to thinke of you seeing I know no other oath you meane of and you haue touched none other in your Treatâ—se admonitorie what hath carried you to tâ—is absurd affirmation that the oath conceyued against Papall vsurped wicked wordly Monarchie and Hierarchie is against Episcopall authoritie shall I thinke ignorance hath done it You are giuen out and bragged of for a learned man and a Writer Or shall I thinke malice hath done it you are counted for a Christian and so I thinke you be what euer hath moued you sure I am it hath miscarryed you for let mee tell you when Zorimus Bishop of Rome sent ouer his Legates to the councell of Africke wherein were assembled two hundred seauenteene Bishops among whom it is thought Augustine was one to proue that it was lawfull to appeale vnto him from all Bishops in the world alleadging this power was giuen by the Councell of Nice after long deliberation and inquisition of the most auncient Copies of the Councell of Nice his fraudulent vsurpation was discouered and he warmed by these Fathers neuer to attempt any such thing in time to come Many reasons they gaue him as indeede they had all reason for it specially this that the grace of the holy Ghost had not with-drawne it selfe from all other Prouinces to rest in one alone to discerne there the right of all causes wherefore they willed him to abstaine from such ambition Ne fumâ—sum saeculi typhum inducere in Ecclesiam Dei videatur Here Mr. Dauid you see a solemne reiection of the wicked Hierarchie of the Bishop of Rome Did these Fathers by so doing reiect Episcopall authoritie exercised by themselues allowed accepted embraced and reuerenced in their Churches Thus haue I made cleare that you haue fained a sense of that article contrarie to his Maiesties minde contrarie to the minde of the first Fathers of our Church contrary to the minde of the present Fathers of our Church and contrary to the mind of the ancient Fathers of the Church primitiue in the foure hundreth yeere And if I should draw you vp higher are you able to denie that Episcopall gouernment was in the Church before that Romish Hierarchie was hatched out of the the shell What hath the one of them to doâ— with the other Hath the Romish Church beene more impugned by any then Orthodoxe Bishops Or hath any sort of men beene more persecuted by the Romish Hierarchie then reformed Bishops Why are you so vnrighteous as to oppresse the one vnder the name of the other Were all the Bishops who suffered Martyrdome in the first three hundred yeeres guiltie of that Hierarchie which you haue condemned And if I should draw you yet vp higher I see as much light in the word of God as giues warrant to me of the lawfulnesse of Episcopall Gouernment and I doubt not will serue to content reasonable men when they shall heare it You prouoked me to this point but you turne your backe and flie from it and I haue not any leasure to pursue a flying man hauing better studies I would more gladly ouer-take yet something will I subioyne for discharge at least of my dutie 8 These things therefore so standing the Question will be thus Seeing Episcopall gouernment in it selfe is lawfull seeing all Christian Churches haue had it seeing our owne Church had it ratified by acts of generall Assemblie for many yeeres with an happie successe of the Euangell seeing it was laid by against the will of a Christian King in his minoritie against the will of his Highnesse Regent and Lords of Councell well affected to Religion and that not simplie but with a power of reuocation queritur whether if or not a Christian King in his maioritie requiring a restitution of it the present Church hath done well to receiue it in againe especially seeing it is done without destruction of that policie so long aduised and added at length by the Fathers of the middle age of our Church for strengthening of our Discipline To contract then all the matter which you haue spread out with a multitude of idle words into a short summe There is no new Discipline brought into the Church but the auncient restored to thâ— former strength no point of later policie abolished but established and an happy vnion made euery way betweene them who should agree in one to do the worke of God This is my iudgement and I esteeme by it the name of the Church of Scotland honoured a Christian King in his most reasonable desire satisfied the peace of the Church happily procured the mouths of aduersaries stopped offence from weake and simple ones remoued and much more good easily effected if contentious and vaine spirits would not hinder it Thus is the very state of the question cleared vnto you so that you haue no cause to cry out as you doe Who should teach vs but Bishops and if they will not our bloud be vpon their heads You seeme to be very earnest here but all men may see it is but your Orpit or Ironic conceit so like as M. Dauid will be taught of Bishops a sort of profane men without either learning or grace in your account But you neede not make the halfe of this stirre you might be ignorant of Church-gouernement and your bloud in no danger for all that but if indeede you stand in feare least you loose your soule follow our counsell and we shall lay our life for yours Repent of your sinnes Beleeue in Iesus the Sauiour of the world Amend your life Decke the hid man of your heart with a meeke and quiâ—t spirit which before God is a thing much set by Put on loue and meeknesse leaue off strife and contention be content with your owne calling meddle not with things without your compasse whereunto albeit you might reach yet are they not so profitable as to repay your paines nor yet absolutely necessarie for your saluation doe this and it shall be well with you if not your bloud shall be vpon your owne head and none of the Bishops of Scotland shall be guiltie of it The rest of your discourses of paritie and imparitie in Church-gouernement are answered by that which I haue said neither doe you here your selfe insist in them but remit mee by particular quotations to your Epistles foureteene in number written to seuerall men contayning eight sheetes of paper bound vp in forme of a Booke and sent to mee to peruse them But you must remember it is an vnreasonable request to require a Bishop employed in daily teaching and other necessarie charges in the Church to reade ouer all your missiue Letters yet haue I looked to them as I had leasure and answered them as cause requires in this my Defence As for your Epistles if your conceit be such
they differ from him a particular answere is here returned vnto them The Authors of them I know not their names are suppressed the first and the third goe together and seemes to be some Preachers of Fyffe they reckon out some sundry indwellers of Fyffe to proue a certain alleagance concerning the late Bishop of S. Andrewes their intelligence also with Perth bordering with that Prouince from which reports of my Sermons are so easily carried vnto them insinuates also the same but for their persons be what they will the matter is all one Great brags were made be Mr. Dauid of many answeres and many Inquisitors that were to search mine Apologie before they came some great thing was expected but no such thing is found doubtlesse they haue manifested the weakenesse of their cause that so many labouring about one thing haue not brought among them all so much as one argument to defend it An Answere to the first THE first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he is vnacquainted with mee onely hath heard mee teach oftentimes and beene as sundry others were comforted thereby for which hee thankes God for truely the glorie of that good which God worketh by the ministrie of his weak Seruants belongs vnto himselfe for wee are not able of our selues so much as to thinke a good thought And to the end that such as haue gotten good by my Ministrie may be further confirmed I thought it my dutie after I had considered the matter of Church-gouernement rightly to informe them that there is no cause why our Church should thus be diuided for it And I may and now doe with a good warrant of the word and mine owne conscience say to it I should not I will not I dare not be an author nor maintainer of diuision in our Church for it If any will let them doe it vpon their owne perill wherein I will be loath to communicate with them In your third Sect. you mislike the boldnes of others that vsurpe the Iudicatorie of other mens consciences I wish the like moderation had beene vsed of the rest of your Complices This onely you say that albeit God be onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the searcher of the heart yet men may iudge of other men by their fruits whereunto I willingly agree for it is the rule of our Sauiour By their fruits you shall know them If a man condemne the life of another let him disproue it by his euill deedes or if hee will impugne the opinion let him doe it by strength of reason but to vsurpe the Iudicatorie of an other mans conscience is it not intollerable presumption yet commonly practised by your Complices for whom it were good they remembred Nazianzen his warning Multa versanda sunt animo priusquam aliâ—m iraepiet atis condemnes Sect. 8. You graunt that from the beginning of reformation till the yeere 1575. Our Church contented themselues with Bishops and Superintendents why then is it counted so odious a thing that Bishops should be in it now You affirme also that I can bring no warrant for Episcopall gouernment neyther from Gods word nor practise of the primitiue Church for the first three hundred yeeres The Answere you will finde in my Reply to the last Opponent Sect. 11. You alledge that they who assembled at Glasgow came vpon priuate missiues from his Maiestie and vpon promises of gaine Mr. Dauid obiected that before and I answered it in my Dikaiologie onely you adde that I know it to be so but if you hope to make your Assertion good you shall doe well to vse some other probations for in truth I know not any such thing Sect. 16. The argument I vsed mistaken by you concerning the Apostles dispensation of Circumcision shall be cleared in mine answere to the last Opponent who also impugnes it Sect. 17. 18. You would proue that you are not the Authors of Schisme but Bishops why because they haue departed from the gouernment whereunto you stand say you but this middes will not draw on that conclusion For wee stand to the gouernment of our first Fathers confessed by your selfe from the which who so shall be found to haue departed let the blame be theirs Sect. 19. Your alledging of the growth of Papistrie now that was not before is as I told you a Sophisme A non causa pro causa Kingdomes and Churches haue their owne periods of times whereinto sinnes long contracted before doe bring iudgement vpon them which honest and godly men cannot hold off By this same reason Daniell and Ezekiell might be blamed for Babels Captiuitie which the sinnes of former ages had procured It were but folly for you or vs eyther to charge one another with the causes of this wrath There are none of vs free by our sinnes wee haue deserued iudgement God giue vs grace ioyntly to preuent it by vnfained repentance in all holines and loue Sect. 28. You charge mee for comparing my brethren of the Ministrie to Shimeies if I had so done I were worthie to be blamed but in truth you haue mistaken mee God forbid My words are plaine against the Libeller and such as hee who if in their calling they were laborious as I did hope to giue them example if they were acquainted with mee they should finde no time for such idle toyes and I maruell how men can so farre misconstrue my words for I affirmed plainely that I was perswaded no well aduised Christian would fight with such armour as lying Libels and if no common Christian will doe it farre lesse euer thought I that a Christian Preacher would doe it And where you say they are very idle if they be not more laborious then I my answere is let the Worke beare witnesse And so fare you well in the Lord. Edenburgh Nouemb. 24. 1613. An Answere to the second THE second to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commeth in like a swaggerer breathing out many brawling speeches without either truth or modestie â—he shoots his fectlesse bolt and hideth himselfe which is the fashion of a feeble coward hee conceales his name but by his speech may be discerned to be some Lucius Blastus a furibund but a figuline fellow loadned with railings lyings fabulous fictions wherewith he ouer-burdens himselfe I leaue him where I found him vexing himselfe with his owne anger tumbling and weltring in the puddle of his tumultuaâ— thoughts whereof hee cannot rid himselfe bragging most vainely but bringing nothing that may be counted worthie of an answere saue onely that for lacke of any other thing wherewith to charge me Hee carps at my Commentarie vpon the eight to the Romanes and passing by as the manner of enuious men is all the good that is in it hee findes fault with the Grammaticall construction of the seauenth verse A great matter indeede I thanke the Lord these labours of mine published in twelue or thirteene seuerall Treatises hath done good to the Church and howsoeuer they be disesteemed by you and some of
your humour yet that they are in account with men of greater pietie and learning then you is euident in that now the third time that Commentarie vpon the eight to the Romanes hath beene imprinted others of them fiue times imprinted You come short of this honour your selfe and grieues at it you cannot walke with mee in the same way to put your talent vnto profit neither yet can suffer another to doe it beside you vnlesse you lye snarling and barking at his heeles and thereby declare your selfe to be but a base bodie I must tell you as the truth is for many of you blinded with a vaine conceit of your selues spils vnspoken to whose manner is that either they vvould doe but cannot or else can doe but for idlenesse will not or may not yet doing no good themselues they will censure the doings of all others neither can any thing be done were it neuer so good that shall escape the stroke of their tongue But now to the word you quarrell I know very well that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometime a Substantiue and you cannot denie it is also an Adiectiue Beza in his notes findes fault most iustly with the Latine translation rendring the words in this manner Carnem inimicam esse Deo First because if the word had beene vsed heere as an Adiectiue the Apostle would haue said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make it agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly because it doth not so significantly expresse the Apostles meaning it being more to say the sense of the flesh is inimitie with God then to say it is an enemie to God Now if I looking especially to the best sense haue vsed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as an Adiectiue substantiuated in the plurall the more effectually to expresse the corruption of our nature according to that of Moses All the iâ—aginations of the thoughts of mans heart are onely euill continually And so hath rendered the words Sensus carnis Inimicitiae aduersus Deum And out of it haue drawne a true and profitable obseruation what haue you heere to carpe it As to these words subioyned otherwise it could not agree with the Substantiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is of truth it is drawne out of the first vncorrected Copie and continues in the second Edition expresly against my direction But when you shall haue taken as great paines to encrease your talent for edification of the Church and shall offer your labours to the publicke censure of others I can assure you modest and reasonable men will excuse you for the like construction prouided they finde good in the remanent of your labours And truly I haue great cause to thanke the Lord my God that so many eyes and tongues and Pennes being stretched out to marke my wayes my words my secret writings my publicke writings yet among them all they can finde nothing either in my life or in my labours wherewith to charge me if they could the world should haue heard it ere now yea since some of them haue beene so impious as to iudge of Gods affection toward me by the death of some of my children which I know hath beene tratled into the eares of some within Edenburgh What would these who so narrowly seekes a blame against mee haue done if they could haue found it Againe I thanke the Lord who hath so watched ouer me as not to suffer mee to fall vnder the rebuke of man I feare not I care not the censure of flesh and I trust in his grace that still hee will preserue me pure and blamelesse to his heauenly Kingdome for his names sake But to returne vnto you you haue here no other thing worthie of an answere not answered alreadie It is scarse a sheete of paper you haue sent me and you post through it with such speede that any man may perceiue the heat of your humour hath spurred you to clatter out of the Cabinet of your cheeke any thing came readiest into it neuer going in into your selfe as becomes a modest man to aduise with your minde My counsell to you is that when such a fitte of furie takes you againe you giue commaund before to your seruants to holde Paper Penne and Inke out of your vvay least you shame your selfe yet more and so good Master 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvishing to you greater modestie of minde and speech I bid you farewell Edenburgh Nouemb 25. 1613. An Answere to the third THE third begins his Logomachick declamation with a great exclamation O tempora O mores wherein is more noise of words then dint of reasons Who saith hee would haue said within these twelue yeeres that I would haue beene of this minde But indeede it is no strange thing to see any Christian farre lesse a Christian Preacher in twelue yeeres yea in one yeere attaine to knowledge which he had not before What else is our life heere but a daily changing from darknesse to light from sinne to sanctification from Satan to the liuing God from euill to good from good to better Wee behold as in a mirrour the glorie of God with open face and are changed from glorie to glorie into the same image by the Spirit of the Lord what change I haue made is neither so so dainly nor so lightly done as you suppose I haue considered the matter at length and findes for the one part arguments from the authoritie of persons which did long restraine mee as also from a late custome of our Church which when I searched the register of our generall assemblies I found easily taken away by a more auncient custome of our Church On the other part arguments from the truth it selfe which I dare not conceale for respect of persons neither is it any reason that I should be bound with the cordes of former ignorance and holden backe from giuing place to a better light when God reueales it yet this is the maine argument you bring against me which I thinke you would not repeat so often if you had any stronger to bring for you In this same Page you charge mee with two speeches which are vntruths they are not mine I neuer had any such words and it is a shame for you who in the end of your Treatise subscribes your selfe Philaletheâ— that you should proue Pseustes in the very beginning But if these vaine reports wherewith you fill the hearts of such as leane their eares vnto you were taken from you you would be found bare and barren of matter whereby you might maintaine them in a liking of your opinion Your calumnies Fol. 2. that Episcopall dignitie drawes neere to Babel and Egypt that the calling is euill in it selfe and corrupts the Cariers thereof that the shew of worldly glorie hath turned me out of the pathâ—way of Christ that a man nose-wise like you might smell in my speeches the sauour of a vaine-glorious and selfe-pleasing humour that mine heart cleaueth to the world that it appeares to be
their Religion This cannot be but the bolt of some enemie or the birth of the braine of some friend ouer-farre miscaried with opinion If it hath done euill to any it is an argument their light is weake for why doth diuersiue of externall gouernment import a difference in Religion Are there not many famous Churches in Europe flourishing this day vnder the Episcopall gouernment haue not many Bishops themselues beene honoured with the honour of Martyrdome and sealed the truth of the Gospell with their blood since the reformation of Religion Latmer Ridley Cranmer and many moe in our neighbour Church may stand for examples I will beseech all such weake Christians to take none offence where it is not giuen Ad vâ—itateâ— fidei sufficit vt â—adem sit doctrina Euangelij Sacramentorum administratio It is sufficient for the vnitie of faith that the Doctrine of the Gospell and Sacraments be one and the same in other externall things there may be diuersitie yea often times the diuersitie of times and states of people will require a diuersitie of externall things for the furtherance of the worke of edification 7 The Apostles did all teach one and the selfe-same Doctrine but did not all gouerne their Churches in one and the selfe-same manner for Iames and Peter among the Iewes tolerated Circumcision which Paul among the Gentiles would not doe yea the Disciples of S. Peter and S. Iohn testifie how these blessed Apostles kept the Feast of the Passâ—ouer on diuers dayes as both Eusebius and Socrates doe write yet was this diuersitie no impediment to the propagation of the Gospell by them both It is euer to be considered what the worke of edification requires For that kinde of externall gouernment which some Churches of Christ hath and others hath not shall there be entertained a Schisme in our Church and an vnnecessarie and vnkindly contention betweene a Christian people and their most Christian King Since to speake in most modest termes to giue contentment to such as are not contentious there is no question of Faith in the Church of Scotland Christian people might be ignorant of this disputation about Discipline come to heauen neuerthelesse if so it might please some of their Pastors neither is there a question betweene good euill but betweene good and better betweene two whereof either of them haue had their course to be when the other was not euen in this same Church I doubt not the iudicious Reader will consider this Wisedome shall be iustified of her children 8 But here I know it is obiected by men euen of moderate mindes if such gouernment were better vsed and these who haue receiued it did more good with it then it would soone purchase credit to it selfe and be the better liked These men I see haue nothing against the thing it selfe but against the vse of it by which kinde of argument now commonly it is impugned To these it were sufficient to answere that Artisicum errata artibus attribuâ—â—â— mon sunt the errors of Artisans are not to be ascribed to the Arts themselues or to such as more wilfully reason in this manner to answere as Naziâ—â—zen did the Eunomians Cum in se â—ihil prâ—â—â—â—ij habeant in nostra illud 〈…〉 Where in themselues they haue no strength they seeke it in our imbecillitie Et de malorum in 〈◊〉 sciutilla flammam exâ—â—tant ad 〈…〉 afflandâ— tollunt vt longè 〈◊〉 Babiloâ—â—â—â— superet Of a little sparke of euill in vs they kindle a great fire by blowing vpon it with their secret surmisings and publike reproches till they make the flame which they haue raised out of a sparke to mount vp higher then the furnace of Babel thus is it the manner of men to blame readily where they loue not 9 But to goe further with them as with all reason I require that the faults of persons be not imputed to their Offices so with my heart doe I wish in all that are imployed with Ecclesiasticall authoritie so moderate a behauiour that no offence should be giuen to the weake nor cause of contradiction to the contrary minded but that as Iosephs preferment tending to the good of all his brethren forced them who enuied it at the first to thanke God for it at the last euen so credit may be conquest to vs in the hearts of them that feare God by feruent and faithfull aduancement of the Gospell of Christ Iesus We should neuer forget that warning which Ierome gaue to a certaine Bishop Rusticus Narbonensis vide ne minor inueni ar is in Chrisâ—◠〈…〉 in hoe seculo Take heede that thou be not found lesse in Christ then thou art named in this world thou art called a Bishop so liue that Christ that great Archbishop may approue thee for one 10 But yet by some carnall and contentious spirits who liue as if they were Demi-gods and in their tongues God had set his tribunall or had made them Iudges of the consciences of their brethren it is obiected published and carried from hand to hand in a Libell as full of lies as lines thatâ— corrupt respects of gaine glory hath moued me to embrace it a fearefull crimination if I were as guiltie of it as they are bold to affirme it I know it is a horrible sinne to abuse an holy calling to filthie luere the Apostle said that godlâ—nesse is great gaine that is to say that great gaine is godlinesse Questum 〈◊〉 piâ—tatem It is a peruerse order Terrena coelestibus â—ercari to buy earthly things with heauenly where the spirituall Ministriâ— teacheth vs to exchange earthly things for heauenly such impietie as this will be punished with a worse leprosie then that of Gehazi And no losse abhominable is it to abuse it to vaine-glory and affectation of honour it is a grosser idolattie then that of the Israelites who of the gold and siluer which they reserued from the Lord made a Baal to themselues 11 To such I will answere as Augustine did to Petilian I am a man appertaining to the floore of Christ if I be good I am there as corne if I be euill I am there as chaffe Sed non est huius areae ventilabrum lingua Petitiani But your Petulant tongue like the tongue of Petilian is not the fanne of this floore If any man thinke hee knowes me better then I doe my selfe let him giue iudgement as he pleaseth and others beleeue him as they list if they will credit me of my selfe my witnesse is in heauen and my conscience within me beareth me record that I was not moued with gaine or glorie and I trust to declare it by Gods grace But what Bene sibi conscius non debet falsis moueri nec putare plus esse Ponderis in alieno coâ—â—itio quam in suo testimonis Hee that hath in himselfe a good conscience should not be moued with false conceptions in others nor esteeme that there