to the President of the Brethren There wee haue a Pastor President both of Pastors and people 8 And here because the custome of some is to create enuy to Episcopall gouernement by stirring vp other Pastors to grudge mislike it as being preiudiciall to their libertie Let them know that no tyranny with contempt yea or neglect of other Pastors is here allowed Neither yet are other Pastors debarred from the participation of this same power when by authoritie and order of the Church they shall be called vnto it 9 Neither are here condemned other Churches who through necessitie of time cannot haue Episcopall gouernement for howsoeuer it be the best yet God forbid wee should thinke but that without it there may be a true Church whole and sound in all substantiall points of Faith 10 These grounds being so cleare it is euident out of them that to haue one in the Church clothed with the power aforesaid to exercise it for the benefit of the rest is an Apostolike ordinance 11 The common obiection against this is that Timothie was not a Bishop but an Euangelist because the Apostle exhorts him to doe the worke of an Euangelist 2 Tim. 4. 5. but it is knowne that the name Euangelist is common to al that are employed in the propagation of the Gospel whether it be by them penned as the foure Euangelists who were by the Spirit to write the History of the Gospel or else by preaching it from place to place as extraordinary Euangelists did or preaching it in a certaine place as ordinary Euangelists then did and yet doe 12 In the iudgement of Caluin it is vncertaine whether S. Paul call Timothie an ordinarie or extraordinary Euangelist he thinks that he was aboue vulgar Pastors yet so that he was a Pastor 13 And truly whatsoeuer Timothie was before he trauelled through sundry Countries to water Churches planted by the Apostles yet now by reasons furnished out of the Text it appeares That Timothie is setled at Ephesus a resident ordinary Office-bearer and not an extraordinary I passe by many and touch but one 14 The Apostle warnes Timothie that he neglect not the gift giuen him by imposition of the hands of the Presbyterie eyther this place renders no warrant for a Presbyterie as ye take it or else it must proue that Timothie was an ordinary and not an extraordinarie Office-bearer in the Church of Ephesus 15 For by a Presbyteric here you must vnderstand either the Office it selfe of a Preacher whereunto Caluin enclines or else the Office-bearers as most part of ancients and recents thinkes And then whether you take a Presbyterie in your sence for a fellowship of equall Pastors or for a Colledge of Bishops as consent of Doctors takes it the Argument is still against you 16 For seeing you affirme that a Presbyterie is an ordinary Indicatorie or call it as you please and Presbyters are ordinary Office-bearers in the Church how can it bee that an ordinary office in the Church can giue calling or admission to an extraordinary Neque enim fas erat vt inferior ordinaret maiorem nemo tribuit quod non accepit But it shall be best rather then you take away a Presbyterie from the Church you should confesse that Timothie was an ordinary Office-bearer in the Church and stands here for a Paterne to such as succeeds him in this ministration to the worlds end and who must haue such power as he had 17 But it is needlesse for our purpose to dispute this question whether Timothie was an extraordinary Euangelist or an ordinary Bishop whatsoeuer himselfe was the question here is whether this instruction giuen him for gouernement of Gods house be extraordinary temporarie and to endure but a â—ime or are they continuall and should this rule of gouernement be kept in the Church till Christs comming againe 18 And if it should be as I thinke no man will denie it that this rule should continue then it cannot be eschewed that it is most conformable to the Apostolike ordinance that there should be in the Church a Bishop or Pastor hauing power of admission deposition iudging and censuring of Pastors for the conseruation of true doctrine vnitie order and loue in the Church 19 Besides this it is not to be neglected that in the Postscript of the second Epistle Timothie is called the first Bishop elected of the Church of Ephesus and Titus in the end of that Epistle The first Bishop of the Church of the â—retians 20 Against this it is obiected that the Post-script is no Scripture and why because some ancient Copies haue it not A dangerous assertion I meddle not with it The contents of Chapters and marginall Notes are no Scripture but inscriptions of Prophecies and Epistles such Post-scripts also as haue beene found in most autentique Copies from which wee haue the Epistles themselues let men beware to reiect them for any fauour they carrie to their owne priuate opinion 21 The Post-script in the Geneua Bible beares that Timothy and Titus were Bishops the Bible of the Spanish learned translator hath it Arrius Montaâ—â—s the Latine hath it the Greeke hath it which is the language wherein the newe Testament was written the Scots and English Bibles haue it and howsoeuer men now make bolde eyther to deny or infirme it we must thinke it is of greater authoritie to proue that Timothy and Titus were Bishops then eyther Mr. Dauid or Mr. Iohn or Mr. Robert or Mr. William their assertion in the contrary 22 Specially seeing so many both ancient and recent Fathers of the Church are of this same iudgement that Timothie was Bishop of Ephesus Titus Bishop of Creta it were long to rehearse all their testimonies any man that pleaseth will finde them cited by D. Whitgift Bilson and Douname in their learned Treatises written in defence of Episcopall gouernement If there be any prettie man contrarie minded that hath learning and leasure to write I doe but here poynt out vnto him where he may finde a partie what needs new prouocations till these be answered who haue written already Now vnto these arguments gathered out of holy Scripture let vs but ioyne this one argument furnished vnto vs by the Fathers and seruing for this purpose Constat id esse ab Apostolis traditum quod apud ecolesias Apostolorum fuerit Sacrosanctum without doubt that must haue beene deliuered vnto vs by the Apostles which in Apostolike Churches is holily obserued Tertul aduers. Marcion lib. 4. Quod vniuersa tenet ecclesia nec Concilijs institutum sed semper retentum fuit non nisi apostolica authoritate traditum rectissime creditur That which is receiued of the whole vniuersall Church not instituted nor ordained by any Councell but reteined as being before Counsels is rightly beleeued to haue beene deliuered vnto vs by Apostolike authoritie August de Bap. cont Donast lib. 4. cap. 24. This being the proposition warranted by Tertullian and Augustine containing a truth which I thinke
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
them yea rather it is their great commendation that in so populous a Citie scarce twelue are found miscarried by seducers and those also of no credit nor countenance who vvhen they are tryed and examined professe they had done it of simple ignorance and that they abhor the Masse so much the more because they haue seene it offering themselues most willing to declare their publicke Repentance to remoue all offences giuen by them out of the hearts of others and among them seeing there was not one Burgesse of Edenburgh deprehended in this fault why blame you the townâ— for it Tell mee I pray you was the Church of Ephesus defaced because some false Apostles did creepe into it find you not the contrarie that the Bishop of Ephesus called there the Angell is commended for that he had examined them and found them to be lyars If the Church of Edenburgh had fallen away which GOD auert as the Church of Thyatyra did and suffered Iezabell a false Prophetesse to teach and deceiue the Seruants of God there then you might say it were a defaced Church I suppose which I hope in God shall neuer fall out that Sathan had a Throne there as he had in Pergamus yet seeing there is a Church that will not denie the faith no though Antipas should be slaine how say you the face of the Church is defaced But the contrarie is manifest Satan may creepe in there like a thiefe thanks be to God he hath no throne there what villanie can hee worke which they punish not Can you say any of their Magistrates Councellors Ministers Elders Deacons or any honourable man of the body of their Citie is stained with that Heresie How then is the face of their Church defaced And truely though that many such were among them as you haue said which yet is not it were no maruell to mee when I remember the Apostles saying There must be Heresies that such as are approued may be tryed Where there is no winde to carrie chaffe away how shall the Corne be discerned where there is no Heresie how shall they be knowne who are confirmed in veritie rooted and grounded so in Christ stablished and built vpon the rocke that no winde of contrarie doctrine can carrie them away Traduce as you will this is the truth for many reasons is that Church worthy to be commended but in my iudgement this is the greatest commendation that euer it got that subtle Heretiques with the seed of false doctrine creeping in into her bosome to seeke an aduantage can finde either none at all or verie little Yet your other Assertions are more impudent it contents you not most wrongfully to haue defaced a chiefe Church in the Kingdome now you proceede to doe the like vnto all other Pastors and Professors in our Church THE ADMONENT I Know many doe countenance Bishops because they haue to doe with them and giue them obedience as a man would giue his goods to arobber let not the comparison seeme odious for in this they are alike that hee take not his life also because hee is not able to resist him I know some feare their menaces of Deposition Suspending Silencing putting them from their flockes takes it for a iust feare and so a compulsion so themselues to be excused but that from their hearts like of that Office I know none such as you speake of THE ANSVVERE THE words of the righteous are stedfast and what is it that you can iustly reproue in them I haue spoken it I speake it ouer againe and I know it that many worthie Fathers and Brethren of our Church are of that same minde concerning Church-gouernment that I haue here declared As for those whom you say you know to be otherwise minded looke what a miserable Patron you are vnto them if any such be for in this you haue lost credit you make them all temporizers dissemblers sillie timerous bodies that countenance Bishops not from their hearts but for feare and for compulsion Mr. Dauid I suffer you with the greater patience miscalling me at your pleasure since I see your tongue spares none nay not those whose hearts you grant your selfe are with you you spare not to call them dissemblers c. Since so it is that you take libertie to speake of all men as you please neither sparing those who are in heart with you nor yet those that in heart are against you in your opinion what remaines but that it be publickely proclaimed The Good man of Gods Croft his tongue is no slander THE ADMONENT AND that which you pretend of the aduise of this present Church comes vnder the same count nothing voluntary nor by â—hoyse but forced by such feares iust or apprehended for iust neyther by the Church customably assembled but by a number propped out for the most part by Bishops to that effect THE ANSVVERE THat Mr. Dauid may be knowne for a compleate Conuitiator as he hath hitherto spared no estate vntouched for hee hath set out the King hauing eies and eares not his owne that may deceiue him as though wee had so inconsiderate a Prince as to iudge by the eyes and eares of other men Bishops hee hath painted out for Tyrants Bribers Libertines Vsurpers Pastors reuerencing Bishops hee hath made false dissemblers sillie bodies The whole Church hee hath giuen out to flow and ouer-flow with Heresie The principall Church in the Kingdome he hath described to be a defaced Church so now as if those were too little in his last furie debacchatur in supremam Ecclesiae Synodum binding vp all his former railings in one bundle The Assemblie was conuocated by his Maiesties will and authoritie a part of his Christian and Kingly power the Bishops of the Church present in it Pastors hauing commission to vote from their Presbiteries many Noble men honestly affected to religion vnspotted yea vnsuspected in it many Commissioners from the most famous Churches and Townes of the Kingdome All these assembled together Mr. Dauid not with powder but with his penne blowes vp into the ayre as a corrupt assembly compelled budded bribed not rightly assembled and wherein nothing was rightly done yet was there some aged Fathers who subscribed plainly to the Episcopall gouernment now after better aduisement of whom it is knowne that before they suffered imprisoning for impugning of it whereof I doe but warne him by the way In the remanent of your Sections after your owne disordered manner to tell you as the truth is like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you compasse about mine Apologie without order making a proffer to many places in it not lighting nor resting vpon any to speake it in Scots you flie bumming a throat after the manner of a drone Bee making a great sound and noise but little labour no honie no solid reason no truth no learning vttered here onely iterate Inuectiues not worthie to be insisted in except I would Actum agere Your misconstruction of Iosephs preferment for the
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
that I haue learned that now which I knew not before M. Dauid it is the glorie of Angels that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propter gratiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnchangeable through the grace that is giuen them being otherwise of their owne nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mutable of will With their first creation they receiued full vnderstanding of all truth which their Creator thought needefull to communicate to them and in it by grace they abide without change not subiect to any errour but is it so vvith man vpon earth attaine wee at the first to perfection of knowledge must we not learne and come to it by degrees I pray you whose words are these when I was a childe I spake as a childe I thought as a childe Now I haue put childish things from me Is it with euerie one as it was with the Baptist he was Renatus prius quam natus Regenerate ere he was borne he had not yet come into the world by the first birth he is made partaker of the second Were wee all with Ieremie sanctified in the wombe Get we all with Salomon knowledge of right and wrong in our younger yeeres he was wonderfull wise before hee was twelue yeeres olde Is it with all Preachers as with the Apostles who within fiftie dayes after that they were sent out by Christ his Ambassadours to the world they receiued the Spirit to leade them in all truth Thanks be to God when he entred vs into his holy Ministrie he gaue vs such measure of his Spirit as did teach vs all substantiall points of faith needfull to saluation and gaue vs gifts profitable in their measure for edification of the Church But Mr. Dauid it was spoken to one and it stands for all Attende lectioni intentus esto tibi ipsi doctrinae Take heede vnto learning Timothie had learned the holy Scriptures from his youth yet the Apostle will haue him to learne still for so saith he to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it may be manifest to all men how thou profitest and shall it then be a blame to mee to professe I haue learned that which I knew not Correct your selfe M. Dauid what you call inconstancie will be found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not inconstancie but encrease of knowledge O but this Inquisitour will not take this for an answere he will needes haue me guiltie of negligence and sloath in my calling That in so great so high so speciall a question as it yet neuer searched to know the truth of that matter till now of late Mr. Dauid my calling is to be a Preacher my commission is the whole word of God whereof I acknowledge with Augustine Tantam esse profunditatem c. The depth to be so great that the quickest Engine though hee should liue Methusalems yeeres and doe no other thing but read it continually yet vvere not able to plum it nor to learne all the great and high and speciall questions concerning it There are many points in holy Scripture which most excellent Preachers know not and will you for that conuince them either for false Teachers or carelesse Students Know you not that Iacob at the first vvas called Israel the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the one a name of learning and profiting the other of perfection and preuailing Now is the time of our wrastling a time wherein we should learne and grow in knowledge Encreasing with the encreasings of GOD stepping forward euery day a new step and so walking till we appeare before the face of our God in Sion The time is at hand when wee shall come to the measure of perfect men in Christ No darknesse no error shall then be left in our mindes but we shall then know euen as we are knowne But it being a principall point of your calling and you so long a Pastor saith the admonent it cannot be but a great sloath that you haue neuer searched to know the truth of that matter Truly Mr. Dauid I doe verily thinke that a man may proue both a faithfull and fruitfull Minister in the Church all his daies and neither busie himselfe nor his people with any question of externall Church-gouernement that is amongst vs. I thanke God being now a man neere-by of fourtie and sixe yeeres I haue liued in the Church twenty and foure yeeres a Pastor without rebuke of any till the Libeller and you yoaked against me and beleeue me if this matter of Church-gouernement had not beene wakened to mine hand and the compassion I carie to this Church wherein I was borne a Christian and honoured to be a Pastor whose bowels are vnnaturally rent by vnnecessarie contention of some of her vnkindely children If these reasons I say had not moued mee I thought all my daies few enough to spend in the matter of Doctrine as being of greatest importance for edification of the Church and wherein I haue found greatest comfort to mine owne heart remembring that vvarning of Hippocrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vita breuis ars longa And in this though I haue not come with such speede as I would yet that I haue neither beene sloathfull nor carelesse I haue some workes for my witnesses which how weake so euer they be in themselues or little worth in your eyes yet are they the encrease of my talent wherein I haue found comfort to mine owne heart and others of the Saints of God in all parts of the I le haue found comfort also Ab homine exigitur vt prosit hominibus si fieri potest multis siminus paucis si minus proximis si minus sibi And where you tell me I could not but know this same matter to haue beene agitate before in the persons of Bishops Adamsone and Montgomrie This is like all the rest of your bold and rash assertions for they vvere both dead ere euer I was called to be a Preacher and what you would haue mee to learne at them I can hardly coniecture for if the equitie of their cause was obscured either by the iniquitie of their actions which I know not or the violent course of that time what is this to the matter now in hand The one of them I neuer saw that I know the other I heard when I was verie young at Schoole in St. Andrewes and now must tell you that if you were either so learned or such a louer of learning as you pretend you would haue spared to rake the ashes of the one for the honour of his learning There vvere sundrie other Bishops in this Church beside them who liued and died honest men and vnrebukeable but you passe by them still like the venomous Flie that lights vpon the sore part as if the faults of one or two were sufficient to discredit all the rest of the fellowship And I cannot meruaile how still you obiect the example of
Paul a worthy Apostle yet Agabus told him what hee knew not This diuersitie of gifts makes the sweeter harmonie in the Church and you would wickedly abuse it to foster a cursed iealousie for still you insist THE ADMONENT YOu will not denie I hope they all auow him their Prince loued by the good hated by the enemie and persecuted yea they will goe beyond you in all that you haue yet said as who affectedly confesse and professe him their onely hope on earth their onely delight and contentment their onely second meane and effectuall instrument for aduancement of the Gospell their greatest care their onely hope on whom they set their eyes vnder God whom they daily pray for on the knees of their heart sighes and sobs for him to their God whom they honour whom they affect whom they serue and will serue with their goods with their meanes with their lands with their blood with their liues and so forth What deerenesse the tongue of man can speake or the Pen describe or the heart conceiue if words may make it they know the figures of Rhetoricke as well as you and if deedes may make it goes farre beyond you in all gratious action THE ANSVVERE HIther to Master Dauid haue the streames of your sweet eloquence and Rhetoricke so much bragged of caried you into a meruailous delight of your selfe scarse knowing where away but you must be told by the way that your former accustomed Rhetorick which is Ars male conuitiandi and in very deed as the Prouerbe hath it Canina facundia flowes most freely with you for there you know a declaiming Conuitiator without stammeâ—ing but your Encomâ—astick stile goes somewhat more hardly with you as not so agreeable to your Cynick humour for you haue here gathered many fectlesse flowers of What 's and whom's vnmeete for a royall Maiestie sundrie silly figures without substance of truth Doubled Affectings but simple effects shadowes without bodies but when all is done though they were euen as good as they seeme to what end I pray you serue they Would you perswade vs of the good affection of our Brethren toward his Highnesse person and posteritie Wee doubt not their heart is more honest in that then that you are meeâ—e to expresse it God forbid it were otherwise in any Preacher of the Euangell or haue you so spoken because you would perswade his Maiestie of it Remember Mr. Dauid the King of Britaine is a prudent Prince his Maiestie can best tell who grieues him who comforts who affects his Highnesse and who not This matter must depend vpon his Highnesse owne testimonie your idle discourse will not decide it and you may be sure a man of your humour will neuer be found good for VNION nay not of a brother with a brother farre lesse of a subiect with a King What you meane by your prouocation to words I know not if words say you may make it they know the figures of Rhetoricke as well as you what they know that is not the question what the power of your words is we haue proued in a part You touch a farre off some speeches of mine in my Dedicatorie Epistles before that Treatise on the eight Chapter to the Romanes and the Conference betweene a Catholicke Christian and a Catholicke Romane but if this be all the rancour your heart can thinke your tongue speake and your Pen write you may boast at leasure for you will finde that said before you where-vnto as yet you haue not attained Of deedes we speake in the owne place But truly if you were as wise as olde you would leaue this bragging of words to children and since you will not remember what I said of you He that boasts of false liberalitie is a cloud without raine let it stand you for an answere Validior vox operis quam oris The voice of the worke is stronger then the voice of the word yea dicta factis deficientibus erubescunt Words where deeds are not to second them do but blush and thinke shame of themselues But howsoeuer your former speeches be childish and impertinent to our purpose yet are they tolerable in respect of these which followes for now againe like a Salamander that cannot long liue out of the fire you returne to your accustomed railing and will haue if your word may doe it all Bishops and their allowers mercenarie hirelings not worthie to be ranked in the fellowship of honest and sincere men For these are your words THE ADMONENT THey loue him for himselfe without gaine you for your selfe with gaine they taking nothing from him whereby to diminish his reuenewes or impouerish his Crowne You taking daily from him to the great impaâ—ing of it you pray but prayes for your selfe and maintenance of your estate they pray and prayes for him onely no maintenance of their estate or any particular saue that which is generall to all the Church and Countrey Iudge then who likes who may be mercenarie who cannot be mercenarie but must be knowne sincere who loueth best who is ablest and best minded to comfort THE ANSVVERE VVHat neede you Mr. Dauid call for another Iudge Is there any in the land that will be found more pert and presumptuous in giuing out rash iudgement of things secret which falles not vnder the iudicatorie of man then your selfe Is it possible that any will come after you who is able to goe before you in this impietie Is this good Diuinitie or rather is it not Satans Sophistrie Iob had great riches giuen him of God which many poore ones beside him had not therefore hee was a mercenarie The Good-man of Gods Croft hath a Lammer mure Melene and many beside him that loueth God more then he hath not so good therefore the Good-man of Gods-Croft is not a sincere man hee loueth not God for himselfe hee is a mercenarie or at least may be a mercenarie which they cannot be who haue not receiued so much from God Are you not ashamed of this stuffe And where you say the Kings reuenewes are diminished and his Crowne impouerished bewray you not your poore enuie Couetousnesse saith St. Paul is the roote of all euill Anger and wrath are cruell saith Salomon but who can stand before enuie The most couetous man though he will not giue of his owne yet can be content that another giue beside him But Mr. Dauid his eye is euill because the King is good like another Constantine giuing more then some perhaps are worthie to receiue yet no more then a Prince of his qualities is worthie to giue and still you complaine that the Crowne is impouerished a care I warrant you that troubles you sore Certainely it were a pitie you were not his Highnesse Treasurer no doubt you vvould encrease his reuenue but through this maske of spatious words may not men perceiue you this is but Sepiae Atramentum hides you not but layeth you open that all men may see you If your Crowne had not
King requires the wall to be repaired and that vpon reason yea forced thereunto of necessitie is it not better that Pastors and people in this should obey their King then otherwise by refusing and resisting should procure and continue a needlesse debaite betweene a Prince of such knowledge and pietie and his people betweene a King and his Church and betweene faithfull zealous godly and learned Pastors among themselues And now Mr. Dauid thinke shame that you professe to haue so great respect to a simple Labourer but no respect to a singular King no more then if hee had not to doe with the worke at all rather then a simple Labourer be hurt say you let the building stand rather then a singular King be offended say I let the wall be renued Where pride is where fectlesse and needlesse contention is whether with you or vs I leaue it to the consideration of the Christian and iudicious Reader What regard the auncient Fathers of our Church had to his Maiestie in his minoritie how loath any way to make his Highnesse regent and the Lords of Counsell their partie by giuing them any cause of offence the monuments of our Church can witnesse But now the pleasure or displeasure of a Christian King in his old age is nothing regarded yea it is maintained for an Axiome that Christ his Kingdome is dishonoured when helpe is sought from the arme of a Christian King I thanke God what euer my minde was in Church-gouernment I knew not I loued not such foolish pride Then I thought out of simplicitie that euery mans minde had beene like mine owne seeing I see it is otherwise and far otherwise they must excuse me to mislike in them that which I neuer loued in my selfe that is a proud conceit of singular sinceritie a disdaine of others a delight in needlesse contention and a misregard of a Christian King of whom we haue neuer esteemed as we should and as time will force other ages to acknowledge Your third interrogatorie now followeth THE ADMONENT VVHether the wals should be retained in that estate wherein they are built and as they are after the direction of him who is both Lord and chiefe builder a cunning master of the worke or if wee should cast them downe and build them againe after the pleasure of the Prentises and conceit of the Labourers THE ANSVVERE MAster Dauid is so forward in his owne purpose that he forgetteth his speech or else his tongue runnes before and tarries not on his minde A labourers office is the basest of any who are imployed in a building Mr. Dauid came neuer to this honour as to bee a Labourer in Gods house yet hee dishonours it so farre that where in the former Section hee said hee will rather haue the Master of the worke albeit hee were a King offended then a Labourer be offended now hee saith the Master of the worke his word should bee a Law and a Laboures conceit should not be regarded Doe you not here proclaime your inconfiderate folly But now to your Interrogatorie take this for an answere Your question is out of question to vse your owne words in this you are your owne Antigonist you shall haue none of vs your contradictor turne your question into an Assertion wee assent to it Let the Tabernacle be built after the patterne which God shewed Moses in the Mount let the forme of Church-gouernment be learned from Christ and his Apostles let the auncient Fathers of the primitiue Church be followed where they are followers of Christ and such as will doe otherwise let them be accounted Nouices Prentises ignorant Builders whose conceit may not should not be a warrant in so great a workemanship Your fourth Question followeth THE ADMONENT IF we should pull downe the wals quite with our owne hands and dismantle the towne wholy THE ANSVVERE THis is as needlesse a question as the former and nothing else but an idle conception of your owne braine yea worse then Idlenesse an exceeding great malice that because the Citie is not gouerned after your humour you will encourage the enemie to besiege it and signifie to them by your warning Peece that the towne is dismantled and hath no wals to hold them out Is not this to encourage them boldly to set on But though such vnnaturall Mutiners as you would betray it bewraying the weakenesse of it to the aduersarie your euill hart may foome out your owne shame and procure your selfe the iust reward of such vile treason but the Lord for his names sake will protect the Citie build vp the wals thereof and loue it still And now if any truth Mr. Dauid remaine in you concerning this matter tell mee doth this Citie want any wall that euer it had or rather are not the Towers and strengths of the wall fortified that the Samaritanes Tobie Sanballat and their complices grudge and murmure to see Ophell Mariamne Phaselus built vp againe To be plaine with you wants there any Ecclesiastique Session want wee Synods Prouinciall or Nationall Is any censure of Admonition Suspention or Excommunication taken away they are rectified roborated but not remoued how then say you the towne is dismantled Your fift Interrogatorie followeth THE ADMONENT YEa in effect if wee should receiue in the Plague that hath proued so that hath beene cast out and cut off for corruption THE ANSVVERE SPeake more sparingly if you meane not to proue a pestilent man in the Church You call Episcopall gouernment a pestilence so you say but you proue it not Much take you in this Treatise vpon your tongue as if it were a sufficient warrand for all your Assertion The goodman said it for if you come to probation how hath it as you say proued a Pestilence the common argument you thinke is knowne well enough that the Episcopall degree was a step to Antichrist then must you graunt it was in the Church before Antichrist yea truely long before Papall tyrannie was hatched which is the worldly and wicked Hierarchie our Church hath abiured Episcopall gouernement was in the Church and you haue no more reason to condemne Episcopall superioritie although as you alledge Papall primacie had come of it then you haue to condemne Veritie because Heresie came of it per accidens If man had neuer beene ordained sinne by man had not come into the world if the word of truth had not beene preached the people of heresie had not followed if there were not a bodie there should not be a shadow if there had neuer beene a Bishop there should neuer haue beene a Pope as you say What then because sinne is euill is the man made by God not good because Heresie is abhominable is not Veritie approuable because the shadow is a vaine thing is the bodie so because the Pope is a Plague in the Church is the Bishop so also If this be a proofe of your best Logicke what will the rest be But say you it hath beene cast out of the
of them as if they contained humane and diuine learning like that which Augustine hath vttered in his two and twentie Bookes de Ciuitate Dei or if for Eloquence you esteeme them like the workes of some new Cicero or else for vndoubted Rules of Church-gouernement that are in them you meane to make them vp as the bodie of some new Canon Law whereunto in reasoning you will remit men as vnto Rules and Decrees or at least will haue other men take paines to make glosses and Notes vpon them then I pray you Mr. Dauid seeke some Aldus Manutius or Ludouicus Viues or some new Gratianus you will get of these right good on that side of the water but Mr. Dauid for me I thinke them not worthie of that paynes neyther haue I any time to spare vpon them the paines I haue taken are for your satisfaction if reason may doe it to pleasure you I haue lost much good time which I intended to bestow another way At the midst of September I receiued your Admonitorie as your Letter will shew though many saw it before you sent it to mee In the end of October I absolued this answere to it what time hath ouerpast since hath beene spent in writing it ouer and ouer againe for the Presse for you will haue it publicke and it is best so for others and me also to ease me of much paines of priuate writing wherein I cannot giue euery man contentment If my paines profit not you I haue great losse beside my instant labour being forced all this time to intermit mine ordinarie exercise of teaching at Euening Prayer wherein I know you haue done more euill to this people then I thinke you haue done good to any Congregation in the Land but if eyther my paines or their losse for this time may serue to gaine you the one I will thinke pleasure the other I thinke they will esteeme vantage if not yet I hope it shall doe good vnto others And now in the end albeit M. Dauid doe shunne the Question it selfe yet seeing hee desireth I should communicate to him such light as I haue I will not refuse to doe it partly for his satisfaction and partly also for satisfaction of others who are not contentious of purpose about this question There are some godly and learned men in the Church who maintaine Episcopall gouernment to be iuris diuini of diuine authoritie there are others worthy Light of the Church also who albeit they thinke it not to be iuris diuini but humani or Ecclesiastici and sees not that it is a diuine ordinance but humane or Ecclesiastique yet they reuerence it as a good and a lawfull and a profitable policie for the Church If Mr. Dauid will not adioyne himselfe to the first I wish at least hee would betake himselfe to the modest iudgement of the second and consider what a grieuous sinne it is to nourish a Schisme in the Church for such a matter and how far the famous Lights of our time mislike them who spare not to diuide the Church for their opinion in the contrary The Arguments vsed by the first sort the Reader will finde at length in the learned Treatises of D. Whytgift Bilson Douname The reasons mouing mee to incline to Episcopall gouernment and by which I found greatest light and contentment to mine owne minde occurred to mee in the handling of the Epistles to Timothie I haue shortly subioyned them and submit them to the censure of the Church A view of Church-gouernment best warranted by the Word proponed in these few POSITIONS 1 AS other Bookes of holy Scripture are written chiefely for the institution of a Christian to teach him what he must beleeue and doe that he may be saued so the Epistles to Timothy and Titus are especially written for the institution of Ecclesiastique Office-bearers teaching them how to behaue themselues in the gouernement of Gods house 1 Tim. 3. 15. So that as the Tabernacle was build according to the patterne shewed to Moses in the Mount so the right plat-forme of Discipline must be learned from the patterne prescribed by God in his Word and most clearely in these Epistles 2 And as no man can be so farre miscarryed as to thinke that the Epistles directed to the Romanes Corinthians c. containing rules of Faith and Manners belonged to them onely but to all Christians till the worlds end So is there no reason why a man should thinke that the Epistles written to them containing rules of Discipline and Church-gouernment were for them onely but for their successors also 3 So that the power giuen to Timothie and Titus was not personall to endure onely during their dayes or to dye in the Church when they by death were taken from the Church but it is perpetuall to continue in the Church to the worlds end for why the precepts are giuen for gouernment of Gods house and wee know his house is not for one age but for all ages till the worlds end And againe Timothie is commanded to keepe this rule to the second appearance of Christ 1 Tim. 6. 14. which by himselfe is impossible to doe but in his successors 4 Now this power giuen to Timothie and his successors is the power of a Bishop not onely in respect of preaching for in this generall sense all Pastors are Bishops hauing the ouer-sight of their flockes but also in regard of their speciall gouernment and power ouer other Pastors committed to their inspection in which sense the name of a Bishop is proper to some Preachers of the word not common vnto all as is euident out of the points of power by diuine authoritie giuen them 5 As first a power to commaund Pastors that they teach no otherwise then according to the rule of the word 1 Tim. 1. 3. Secondly a power to depose and stop the mouthes of them who teach otherwise 2 Tim. 2. 16. Tit. 1. 11. Thirdly a power to lay hands vpon Pastors to ordaine and admit them to their Callings 1 Tim. 5. 23. Lastly a power to iudge Pastors and to receiue or repell accusatious giuen in against them 1 Tim. 5. 19. So that his power is not onely ouer his flocke but ouer other preaching Pastors also according to this rule 6 This power afore-said wee finde by diuine authoritie established in the person of one let any man contrary minded shew as cleere a warrant to proue that this power is taken from one and giuen vnto many 7 And as here we haue this power giuen to one for gouernement of Gods house in the precept so is this same power established in the person of one by the practise of the Son of God for in his seauen Epistles to the Churches of Asia he writes vnto one as bearing the burden of all both Pastors and people in those Cities And Beza confesseth that when S. Iohn directed his Epistle to the Angell of the Church vnder that name he directed it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
Iunius in Bâ—llar Controuers 5. lib. 1. ca. 24. But no such moderation is in you you are not content to fight against the abuse of the Office you will haue the Office it selfe abolished but without any reason To this same purpose is the testimonie of Heâ—â—mingius Tametsi tempore Apostoli nondum receptus fuit proâ—â—â—endi ritus qualis nunc in vsu est sciendum tamen est piâ—s Ecclesiarum Scholarum gubernatores bono vtili conâ—iliâ— instituisse promotionum gradus tum vt arrogantes 〈◊〉 vsurpâ—rent sibi hunc honoris titulum siâ—e Ecclesie iudiâ—â—â— tum vâ— idonei ex testimonio publico agnoscerentur acâ—â— precio haberentur Neque hoc est contra Hierarchie Ecclesiastiâ—â— diguitatem quae nobis a S. Sancto commendatur Nam cum S. Sanctus or dinâ—m detorem commendat Ecclesiâ— ius ipsi relinquit or dinandi ritus qui ad ordinem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 facere videantur Quâ—ere non est quod moremur superborum Spirituum voces contemnentium hos ecclesiasticos gradus meminerinâ— eos non contemptus aliorum aut arrogantis supereminentiae symbola esse sed potius publica testimonia officij quod Ecclesiae debent ad quod tanquam publico Sacramento obstringuntur Albeit saith hee in the time of the Apostles this custome of promotion now vsed in the Church was not then receiued yet we must know that godly gouernours of Churches and Schooles by good and profitable counsell haue ordained degrees of promotion partly that arrogant men should not vsurpe this title of honour without approbation of the Church partly also that they who by publicke testimonie of the Church are thought meete for it may be knowne and had in reuerence Neyther is this against the dignitie of Ecclesiastique Hierarchie commended to vs by the holy Ghost for in that hee requireth order and decencie in his Church the power to ordaine Rites pertaining to the Church hee leaueth to the Church Wherefore we must not stand vpon the voices of some proud spirits contemning Ecclesiasticall degrees for those degrees are not giuen them eyther for contempt of others or to nourish any arrogant supereminence in themselues but onely to be publicke testimonies of that dutie wherein they stand bound and obliged to the Church Sed obijciunt Ecclesia Christi nesciat pompam habeat fidei sanctimoniae probationem preces manuum impositioneâ— respondeo minime indignum esse Christianis pijs ac eruditis viris testimonia doctrinae honestatis conferre vt sciâ—t Ecclesia quibus possit tuto gubernationem curam doctrinâ— commendare Nec obstat quod huiusmodi promotiones longo tempore in abusu fuerint modâ— sordibus abstersis res Ecclesiae â—tiles retineamus But they obiect there should be no pompe in the Church of Christ but Faith and holines prayer and imposition of hands I answere that it is not vnseemely for Christians to giue vnto godly and learned men publike testimonies of doctrine and honesty that the Church may know to whom the care of Doctrine and Gouernement of the Church may safely be committed Neyther should it be any impediment that these degrees of promotion haue of a long time beene abused prouiding the abuse be remoued and that which is good and profitable for the Church be retained Rursus dicunt Dominum prohibuisse appellari Rabbi Magistros super terram Respondeo idem Dominus dicit non appellandum esse Patrem super terram c. Quare non de appellatione sed de alia re interdictum est intelligendum deiâ—de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loâ—i satis conumcit quis sit huius loci sensus addit enim Qui maximus est vestrum erit minister non vult sua interdictione sublatam appellationem Patris Magisâ—â—i aut Doctoris sed arrogantem fiduciam Hemming in Epist. ad Ephes. cap. 4. Againe it is obiected that Christ hath forbidden that any should be called Lords or Masters vpon earth I answere that the same Lord hath also forbidden that any should be called Father vpon earth Wherefore the interdiction is not to be vnderstood of the appellation of any by such names but of some other thing Againe the circumstance of the place proues plainely what is the meaning thereof for hee addes He that is greatest among you let him be the seruant of the rest he will not therefore take away the stile of Master Father or Doctor but onely the arrogant conceit of any greatnesse in themselues for it And in another place to this same purpose saith Zanchius Cum prius omnes verbi Ministri tum Pastores tum Episcopi tum Presbyteri ex aequo appâ—llarentur equalis etiam essent authoritatis quod postea vnus caperit alijs omnibus praefici collegis quanquam non vt Dominus sed tanquam rector in Academia reliquis collegis huic imprimis cura totius Ecclesiae commissa fuerit eoque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quandam is solus Episcopi Pastoris nomine appellari consueuerit reliquis Symmistis nomine Presbyterorum contentis it a vt in vnaquaque ciuit ate vnus tantum caeperit esse Episcopus multi Presbyteri hoc minime improbari posse iudicamus Whereas before all Preachers of the word were called equally Pastors Bishops Presbyters and were also of equall authoritie that thereafter one was set ouer the rest albeit not as a Lord but as a Gouernour of an Academie and that to him was committed the charge of the whole Church who for that in a more excellent and singular manner was called Bishop the rest of the Preachers contenting themselues with the name of Presbyters so that in euery Citie there vvas but one Bishop and many Presbyters or Ministers This is a policie which in my iudgement cannot be disallowed Hac saue ratione quae etiam de Archiepiscopis imo de quatuor Patriarchis ante Concilium Nicâ—num creatis constituta fuerunt excusari defendique posse sentimus Zanch. de Ecclesiae militantis gubernatione cap. 11. And by this same reason also that which is said of Archbishops yea and of the foure Patriarkes created before the Counsell of Nice wee thinke may be not onely excused but easily defended And least as commonly is obiected men should thinke that this distinction of degrees tends to establish also the Superioritie of one aboue the whole Church Marke what this same Father hath in the Chapter following Ceterum quod vnus tantum caput omnibus per vniuersum terrarum orbem Ecclesijs praefeci iusque plenitudinem vt vocant potestatis in omnes habere debeat illud non solum non possumus probare sed contra non possumus non execrari But that one as head should be set ouer all the Churches in the world hauing right and plenitude of power ouer all others that is an iniquitie which not onely we cannot approue but also cannot but curse Whereof it is euident that if the
not a Bishop for hee is a Bishop who is first among the Presbyters there they are distinguished and vnited Ioyne to these Cyprians complaint Aliqui de Presbyteris nec Euangely nec loci sui memores nec futurum Domini iudicium nec sibi praepositum Episcopum cogitantes quod 〈◊〉 sub antecessoribus nostris factum est cum contumelia contemptu praepositi totum sibi vendicant c. Si vltri in sâ—â—dem perseuerauerint vtar ea admonitione qua me Dominus vti iubet vt interim prohibeantur offerre In his sixt Epistle hee professeth he was determined to doe nothing without counsell of his Compresbyters but because some Presbyters had receiued some that had fallen to the peace of the Church inconsulto Episcopo without knowledge of the Bishop neyther fearing the future iudgement of God nor the present Bishop set ouer them which hee saith was neuer done by any Presbyter vnder any of his Ancestors not without contumelie and contempt of their Bishop he warneth them if they continue in it hee will vse that censure against them which the Lord commaunded him and suspend them from their Ministrie How vnwise you were to alledge the authoritie of Cyprian for you this one place among many may witnesse for he not onely affirmes that the power of a Bishop ouer Presbyters is more auncient then his time but that it is warranted also by diuine authoritie I could to this same purpose bring many others if at this time I might attaine to my owne minutes collected for helpe of my memorie But let these suffice for the present If they content you not then I send you to the fourth Booke of Douname wherein hee proueth Episcopall Function to be of Apostolicall institution because it was generally receiued in the first three hundred yeeres after the Apostles If you be purposed to dispute this question you will finde him there with very formall and forcible reasonings defending Episcopall gouernement if you will not as I thinke you will not meddle with him because hee is too strong for you then you shall doe best to let alone your whisperings in the eares of simple people and your triuiall arguments which seeme good enough to them that know no better but in very deede are like the Cuties of bone wherewith Children shoote in the streetes that may well make a little fize with powder but are not able to carrie any Bullet and it will be long before you hurt a Bishop with such You carp at my Argument fol. 9. that I bring to proue the externall Dâ—scipline to be arbitarie and changeable as may best serue for edification because the Apostles in a greater matter dispensed with Circumcision for edification some of them retayning it some not admitting it as they saw best for the state of their people You neede not tell mee that Circumcision was a Sacrament and no point of Church-gouernment I know that very vvell but must tell you againe that as quicke as you thinke your selfe you mistake the argument for it is from the more to the lesse If the Apostles vsed a diuersitie in a greater thing for the good of the Church and did not all keepe one rule concerning the Sacrament of Circumcision why shall it be thought euill now to see diuersitie in the Church about a lesse thing some Churches vsing externall gouernment one way others another way as the state of the time and people requires Besides that I beleeued your Doctorship had beene so acquainted at least with the recent Writers of this age that you would haue soone perceiued the Author of the words alledged by mee to be Musculus on 1 Tim. 1. and his probation of it is not from auncient Augustine as you take it but from the latter Augustana Confessio put on your Spectacles and reade it againe Thus while as like a blinde man you would strike at mee you strike a more worthy man then euer you were and a vvhole reformed Church also Yet for all this your vvords are oracles good enough I warrant you in your owne Conuenticles and with them the simplicitie of many Christians is abused whose eyes I pray the Lord open that as they know the truth of the Gospell so they may know the truth of this question also and leaue off to rend this Church by so vnlawfull a diuision That you affirme no Schisme was in our Church till Bishops came I must tell you this is but your calumnie and the contrarie is notoriously knowne to mee it is cleare as the light with a mourning heart many a time haue I looked vnto one I could make it cleare to the world but I will not for all your prouocation I say no more but if you be ignorant of this you are a great stranger in S. Andrewes Your Discourses fol. 10. 11. 12. 13. are answered alreadie In the 14 you condemne the calling of the Bishops of this Church they neyther haue it from the people nor the Church nor the generall Assemblie Surely you are a pert affirmer of any thing you please for you will not finde any Bishop of Scotland whom the generall Assemblie hath not first nominated and giuen vp in lytes to that effect or else by such as haue authoritie in the Church to doe it In your fol. 15. you vsurpe the iudgement of my conscience and therein vtters the pride of your spirit but impaires not mine honest inward testimonie in the contrarie I affected no Bishoprie no creature can conuince me of Ambitus directly nor indirectly but you must be like your selfe affirme falshoods confidently that your simple ones may beleeue you neuerthelesse know that God will bring you to iudgement and you shall be countable if for your idle words much more for your false lying words spoken and published for the corrupting of others My words against the lying Libeller you wickedly and most wrongfully wrest against my brethren God forgiue you I haue answered it alreadie And where in your last leafe you runne out vpon your comparisons that those who haue laboured more faithfully and fruitfully in the worke of GOD then I haue done could teach mee how to behaue my selfe in the house of God though now say you I seeme to my selfe a great Doctor in Israell All this is but needlesse talke I refuse not to be taught of any in the Church I haue learned some good from any that euer I heard and haue taken paines to keepe it but what I seeme to be in mine owne eies is hard for you to know When in the secret of my heart I deale vvith my God I know my roome that I am the chiefe of sinners and least of Saints and in truth I so esteeme my selfe but where you will come in and out of your pride runne ouer mee and treade my gift vnder your feete I will not suffer you It is not mine owne and I got it not from you I will speake in defence of it and not let you disgrace