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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
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
to defend your owne though with the interest of theirs And againe you say That such as shall be liberall to speake against you appearingly you call them carnall contentious Spirits Demi-gods as if God had set his tribunall in their tongue or made them Iudges of mens Consciences Libellers of lies Shemeis Raylers Busie-bodies Night-birds c. THE ANSVVERE DOe you not here speake as one of the children of men set on fire whose teeth are speares and arrowes and their tongue a sharpe sword Are you not heere blowing at the coale to kindle if you can a fire among brethren To strengthen your feeble cause you cry for a partie and goes about not with the godly policie of S. Paul to deuide Pharisies and Sadduces but with the godlesse impietie of the Serpent to sowe the seede of dissention among brethren That euill-one doth it in the night when men are sleeping and you are not afraid to doe it in the day and all men looking vpon you Is it true which you haue said speake you iustly and haue you iudged vprightly Will you throw these words of mine against my brethren are you become so brazen-fac'd haue you shaken off all shame and taken libertie to say what you like yea euen against your owne light for you dare not say plainely to it but appearingly say you I call them so Are not my words plaine said I not in mine Apologie I am sure no well aduised Christian will fight with such armour if I thinke no Christian will doe it farre lesse will any brother of the Ministrie doe it Are they who are contrarie minded in Church-gouernment otherwise stiled by mee then Reuerend Fathers or Brethren God knowes they are so in my heart as I haue termed them in speech Yet you say I haue iniured them in their name My speech was then against a lying Libeller and some other professours whereof some are preposterously zealous others prophanely presumptious to giue out rash iudgement of all men I knew not then that you had beene one of that sort but since my words haue beene to you like the breath of the Hart to draw such a Serpent as you out of your denne and make you know your selfe in your owne colours I cannot but tell you plainely that you are one of them to whom all these Epithets rehearsed by you are competent a few onely excepted Carnally contentious a rayling busie-bodie a Demâ—god vsurping Gods tribunall you haue here declared your self but of others I cleare you that you are not a night-bird a chatterer in secret a biter behinde backes For the height of your pride and stoutnesse of your conceit carries you so farre that you thinke it too little for the greatnesse of your reputation to be a Pestilence walking in darknesse Nay for the honour of your name you must be daemonum meridianum a plague that destroyes at noone and an arrowe that flies by day to slay the innocent This is wickednesse more then enough and yet Vt sit supra modum peccans peccatum you will adde drunkennesse to thirst and not content to slay one you will as I said be a fire-brand in the Church to burne all kindling continuing encreasing fierie contention among brethren It became you rather of Christian dutie if you knew it to bring words of modestie truth and loue like water to quench the fire that is then by words of strife and contention to kindle it where it is not et sic oleum camino addere Thinke you Mr. Dauid to goe betweene vs and our brethren beleeue mee they neede not your patrocinie at our hands nor we yours or any mans at theirs euen the Lord knowes how wee haue tendred their names they are our brethren wee dare goe neerer them then you to liue with them to die with them where discrepance of iudgement is about things externall God knowes it is with our mutuall griefe where consonance is as blessed be the Lord it is in all points of Faith it is with our mutuall ioy And since the beginning of this Controuersie I did euer thinke it a lamentable thing to see such as agree in vnitie of faith disagree in a matter of Discipline and that those who could happily haue concorded on a scaffold to scale the truth of God professed by them both if so the Lord had called them vnto it should thus vnnecessarily discord for a question of externall Church-gouernement in it selfe not absolutely requisite to Saluation But this as I said in mine Apologie is the pittifull condition of humane infirmitie If I cannot mend it I shall at least mourne for it and will daily pray to my God that he would set peace in Ierusalems borders and vnite the hearts of his seruants into one Neither will I despaire of it but will pray the Lord to stirre vp in this Church such a man as Athanasius was and blesse the worke of this Vnion in his hands A powerfull instrument of the Lord was hee to conserue puritie of Doctrine by his singular constancie with peace among Preachers by his godly wisedome for this was he renowned as Columen Ecclesiae in his time Many times was hee banished by deceit and often-times forced to flie to eschew the furie of his enemie but none of all his sufferings purchased him such commendation as this that when hee came home and found a Schisme among the Fathers of the Church for a greater cause then any that is among vs praised be God yet he happily composed it Vtraque enim parte leniter humane accersita verborumque sententia diligenter accurrate perpensa postaquam Concordes reperit nec quantum ad doctrinam quicquam inter se dissidentes ita negotium transegit vt nominum vsum ipsis concedens rebus ipsos constringeret For calling both the parties with meekenesse and loue vnto him and iudiciously pondering either of their opinions he perceiued that concerning Doctrine there was no difference the diuersitie was about words the matter vvhich either of them beleeued one and the same hee did therefore so compose this discord that leauing vnto them free the vse of the words names hee bound them both with necessitie of the matter it selfe I wish againe that such an Athanasius were among vs for I can see nothing but strife about words and persons there being otherwise agreement both in the matter of Doctrine and Discipline The same power of gouernement that now is in our Church was alway in it now vnder the name of a Bishop before vnder a name equiualent to it And when both the names were silent yet the power of them both euer exercised by some When the name was not the matter remained the power I meane in substance But now contention is growne to such heat that an Office tollâ—rably lawfull needfull in it selfe is thought vntollerable vnder such a name and for such persons as are with it or against it A lamentable matter for the which I sigh within
accept it you might soone doe worse then fall to and studie the lawfulnesse of Episcopall Gouernement your selfe Beleeue mee if you lay aside your preiudicate minde you will easily learne it and then without difficultie I see you will accept it your selfe if you may get it Poesie prospers not with you I meane it renders you not wished contentment though you haue skill in it yet you know there is one before you that hath the praise of Prince of Poets but if once you could be content to be a Bishop who doth know what good you might doe to your selfe and the whole Church There is no impediment but that you are not a Pastor yet the consideration of your learning wherein you excell many Pastors might purchase to you some speciall priuiledge and be a motiue to others to draw you out in publike like another Ambrose who for his singular learning and pietie was taken from the Barre and placed in the Pulpit and of a ciuill Iudge incontinent ordained to be a Bishop onely you must be remembred that the motiue which moued the people to elect Ambrose was an Orison of concord which he being then Gouernour of Liguria had made to pacifie a tumult that was raised in Medeolanum about their Bishop and you if you would come to the like honour must not as you haue done blow the bellowes of Sedition the subiect of your eloquent Oration must be concord no more discord And truely for all your conâ—ending this is the worst I wish you neither doe I despaire that you may change your minde if not to be a Bishop yet at least a Bishops fauourer But whether this be or not boast mee no more with a dismission of my Bishopricke Quem nulla cupidit as traxit ad ambiendum is ab eo soliâ— non formidat deturbart He will neuer be afraid to be cast downe from his dignitie who by no ambition of his owne was aduanced vnto it Now you proceede to improue my second Reason but with no better successe then you had in the former THE ADMONENT THE second is like vnto this to remoue say yee the offence the people haue conceiued against the honourable name of a Bishop If this be worth the answering euen in your owne eyes I trow I shall answere it THE ANSVVERE MY reason is more weightie then that you are able to answere it and therefore you shift it and put it by you with impertinent words My reason the Reader may see in my Apologie and now this I adde vnto it that the people are abused through your wrong information and others of your humour to thinke no otherwise of a Bishop then of an Heretike and that he who once becomes a Bishop is no more to be accounted a Brother Among the auncient Fathers Martyrs and Confessors of the Church primitiue a Bishop was honoured as Ornamentum Ecclesie And now you will haue our Church so farre degenerate from them that what they thought honourable you will haue it abhominable and so a stumbling blocke is laid before simple people and they are made to contemne that which they should honour Is not this an euill or rather manifold euils crauing remedie that an innocent man vnder a misliked name be not condemned that people be not abused to persecute that which they know not and if they knew would certainely honour it and that the Church be not defrauded of an office receiued in all ages of all Orthodoxe Churches good and profitable for conseruation of the Gospell with peace and order Now let vs see vvhat you answere to this THE ADMONENT ALas are we so carefull of names and if we should haue we not a better way Explicate it onely and let it be vsed rightly let them be called Bishops that the Scripture so calls Euery Pastor a Bishop so shall all men honour the name who now offends at this abuse of it and thinke you to honour this abuse of it THE ANSVVERE MAster Dauid why talke you so idlely when I speake of the name doe I disioyne it from the matter signified by the name Doe I not in my speech expresly knit the name of a Bishop and his office together But you will haue all Pastors called Bishops and then the name will be honoured of all Mr. Dauid we know that in a generall sense all Pastors comes vnder the name of Bishops Prophets c. Which for all that derogates nothing to the distinction of their places and offices and powers in gouernement This is a common argument vsed against Episcopall authoritie but in truth of no strength for why Doth Communion of names take away proprieties of things The blessed Spirits in heauen are called Angels the faithfull Bishops of the Church in earth called Angels also Will you inferre of this an equalitie among them All Christians are called Kings and Priests to their God will it therefore follow that there is not a peculiar kingly and priestly Office proper to some not common to all And thinke you that the name of a Bishop when it is giuen vnto one Pastor it being his calling to ouersee the rest and not vnto all is abused know you not that the name of a Bishop and Superintendent are one in the pith of signification the one being but a Latine word expressing the equiualent of it in Greeke and as their names are one so their powers also are one as you will finde hereafter declared by act of generall assembly Was the name then abused when some Pastors were called Superintendents and all Pastors not so called I hope you will not affirme it you will be loath to condemne your Fathers so lightly how euer beyond dutie you be liberall in setting light by vs that are your brethren But to goe vp higher with you was the name of a Bishop abused by the auntient Fathers of the Church primitiue when they gaue both the name and the honour of Bishops to some Pastors which they gaue not to all Was it abused by Policarp Martyr and Bishop of Smyrna by Ignatius Martyr and Bishop of Antiochia by Phâ—tinâ—s Irenaeus Bishops of Lions by Ambrose Bishop of Millane by Chryfostame Bishop of Constantinople by Athanasius Bishop of Alexandria by Cyprian Martyr and Bishop of Carthage by Augustine Bishop of Hippon with innumerable more whom I cannot rehearse were they all abusers that receiued this name and was the whole Church abusâ—rs of that name when they gaue it vnto some Pastors and not vnto all calling them Bishops that is Superintendents and ouer-seers not onely of their Flockes but of their Brethren of the Ministrie within the bounds of their Diocesse Will you pull out the eyes of all these men Did they see nothing Or will you make them all abusers of that holy name Aduise better good man and be not so sodaine as with one dash of your priuate Penne to condemne all the worthie lights of the antient Churches And where you would draw vs vp to be iudged by
Church and cut off for corruption I know you meane out of our Church and that by act of Assembly It might serue you for an answere that the first Ecclesiastique gouernment which our Church euer allowed by act of generall assembly was Episcopall gouernment as shall be cleared by Gods grace The last Ecclesiastique gouernment approued by act of our generall Assemblie is Episcopall gouernment also neyther shall you finde in the meane time betweene these two any Act of Assembly disallowing the office of Bishops but onely the corruptions thereof and being forced for remouing the corruption to suspend the office for a time they neuer simply reiected it but by plaine act left a power of reuocation thereof to their Successors to bring it in againe when they should see the good of the Church required it The probation of this followeth hereafter This is it which according to your minde you call a cutting off for corruption but our Fathers were neuer so inconsiderate as you haue affirmed Mr. Dauid it is no good Chirurgie to cut off the hand for corruption where the corruption may be cured and the hand preserued it may be vnable for the present and yet able afterward to doe good Cut not away an Office from the Church for corruption thereof but cut away the corruption and conserue the Office that it may doe good againe So hath our Fathers done like wise Phisitians but you in your furie will cut all away and make the simple beleeue that our Church had done it So vndutifull are you that you spare not without all respect of reuerence to rip vp againe the bowels of your Mother that you may lay open her nakednesse to the opprobrie of the aduersarie and where you can finde none you faine lyes Your last Interrogatorie is to the same purpose THE ADMONENT SHould wee receiue the plaine aspiring Tyrant and enemie knowne and proued so in the middest of the Citie place him in the Citadell giue him the Keyes in custodie giue him all credit to open and shut the Ports let in and thrust out at his pleasure giue him a command of the watch the Centinels to command controll that they mute not stirre not doe what hee list yea euen binde vp all the Dogs and mussell their mouthes that they bite not barke not but at his pleasure No light matter c. THE ANSVVERE SHall there be none end of the words of winde What haue wee here the same tale tolde ouer in new words hee still cals Episcopall authoritie a Tyrannie an Enemie knowns proued so but hee proues nothing The Bishop of Rome became a tyrant shall the fault of one be a sufficient reason to impute tyrannie to all Did all the remanent famous Churches and Orthodoxe Bishops in Christendome reiect the paternall gubernation of Bishops because the Bishop of Rome had turned his into tyrannie Mr. Dauid would haue it but be not so inconsiderate as to hold your Father at the doore for feare of a tyrant The rest of your words are more specious then substantious there needes no more to improue you but to turne them backe vpon your selfe Is it not meeter that some one man hauing Commission from the Gouernour and Counsellors of the Citie should haue the Keyes of the Ports then that euery one in thâ— Citie should haue libertie to open and shut let out and in at their pleasure Is it not meeter that some haue power to checke the Watch and command them then that they should haue libertie to slumber and sleepe at their pleasure not fearing the controulement of any Is it not meeter that Dogges that is vndiscreet and contentious men should be kept vnder commandement then that they shall haue libertie to barke and bite at their pleasure euery one that commeth in their way What shall a man euen of common wit say but that your words faire in shew fectlesse in purpose make against your selfe when they are well considered In the end of this section you haue another question proposed the answere whereof wil giue you light for resolution of the maine controuersie wee haue in hand and till then I leaue it And now you proceede to improbation of my sixt reason which was this That other reformed Churches in Europe wanting Episcopall gouernement would be glad to accept it vpon condition that with it they might enioy the puritie of Gospell which they haue with vs together with that libertie fauour and protection of a Christian King professing the Gospell truly which we haue and they want This you impugne after this manner THE ADMONENT I Verily thinke this is but a bad reason why a man should change his minde in so great a matter and for my part I easily thinke that assertion is as easily denied as auowed and I haue more for me to denie it then you haue to auow it as I beleeue their owne profession and declaration of their mindes against Bishops But what doe you meane by that word Condition haue we that puritie libertie and Christian King by Condition I hope we haue them simply and purely without condition c. THE ANSVVERE MY reason is better then you consider If we had liued among the Christians of the Church primitiue sore persecuted three hundreth yeeres for Religion by Emperours who should haue protected them or if we had liued in the Church of Fraunce our necks daily vnder the sword of the enemie and then it had pleased God to turne the heart of the Emperour and King not onely to protect vs but to professe the Gospell with vs we would haue been loath to haue discorded with them for such a matter You ponder not this benefit but waxe insolent and thinke it nothing to entertaine a diuision betweene a Church and a Christian King for a matter without which true faith in Christ in all the articles thereof may be retained In my iudgement the Church of France or antient Churches sore bitten with affliction would neuer haue discorded vvith their Christian Rulers in such a cause You alleadge you haue a declaration of their minde in the contrarie but you must remember priuate letters are not sufficient to proue the minde of a Church You are offended at this word vpon condition you demand Haue we puritie libertie and a Christian King on condition What needes you peruert my words I am sure it can be no ignorance onely malice caries you to this cauilling know you not that his Maiestie will not be drawne into your opinion of Church-gouernement you speake as if the King were of your minde or at least would make the simple beleeue so or that I had ouer-seene my selfe so farre as to say that wee had a King by condition You know his Maiestie will not be drawne that way for you it were more agreeable to reason you should quit your conceit and goe after your Soueraigne Lord but if still you will stand in contradictorie termes yet blow vs not all so blinde as to make
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
then of the exemption of Bishops from censure there is a Christian King there is a Councell of Bishops till necessitie require a Nationall Assembly and it is not denyed to any in the Church or Kingdome to complaine accuse delate Bishop or Archbishop that hee may be brought to his answere and tryed yea some that haue complained haue beene answered with Iustice to their satisfaction In a word let it be told you in name of all the Bishops of our Church our Calling is of God allowed by the generall Assemblie ratified by our most Christian King and States of the Kingdome Our care is to discharge it in the best sort wee can when wee haue done all that is possible for vs there are many of you ready so farre as you may to vndoe it out of an euill humor more narrowly looking to negligences then to obserue paines and good diligence wee are men and may fall as others but our faults should not be abused to condemne our function more then the faults of Ministers condemne their Ministrie We claime no liberty but are readie by Gods grace to answere all our Superiours and be censured by them as the meanest in the Church And we carrie this humble minde that if you or any other in loue and good affection will signifie to vs wherein wee offend wee will either satisfie you by reason or willingly amend it yet so that wee will maintaine the honour of our charge and calling and not leaue it free for euery man to raile against lawfull authorities whereof I pray you consider in time and be more sparing to spread such inuectiue Libels for it will be thought a contempt of them whom you are bound to honour and if you suffer punishment for it you will not suffer as a Martyr but as a malefactor which I wish may no befall you 4 So long as this Episcopall gouernement stood in vigour there was nothing but comely order in our Church Fathers honoured as Fathers Ministers agreeing in pleasant Vnitie without any Schiâ—me among them singular peace betweene the King his Maiestie and the Church tâ—ey going together like Moses and Aaron to doe the worke of God without grudging anger or diuision then the Gospell flourished and no professed Papist was in the land but with decay of the one ensewed a lamentable change of the other which cannot be mentioned without griefe and I wish for euer may be buried in silence Alway at this doore of vnhappie diuision Papistrie creeped in againe into our Church it was sowen then it tooke roote then it buddeth now and by a false kinde of reasoning A non causa pro causa it is imputed to Bishops now but as with the decrease of Episcopall gouernment it entred so I hope in God with the credit and authorâ—tie thereof it shall goe to the doore againe Onely the Lord cloath his seruants with his righteousnesse and saluation let his Vrim and Thummim be with his holy ones The Lord set our hearts rightly to seeke his glorie then shall his helping hand be with vs. There is no fault in the cause God graunt it be not found in our persons 5 Episcopall gouernement beganne first to be withstood An. 1575. This is the first time that Commissioners for eschewing of alleadged ambition are appointed to be changed yeerely The same time authoritie of Bishops is called in question some with it some against it the matter is referred to the aduisement of three for euerie opinion whose names are inserted in the act they resolue on these conclusions It is not thought expedient the question be answered at this time but if any Bishop be chosen who hath not such qualities as Gods word requires let him be tried by the generall assembly and so deposed 2. That the name of a Bishop is common to all Preachers whose chiefe function is to preach the Word minister the Sacraments and execute Discipline Yet of this number some may be chosen to ouer-see and visite other bounds beside his owne Flocke with power to ordaine and depose Ministers with aduise of the brethren of the bounds Perceiue here how loath wise men in our Church were to quit all grip of Episcopall gouernement 6 And againe the Office it selfe comming in contempt for the euill qualities of them that had it whereof some were professed enemies of Religion it was laid by and suspended An. 1580. But not simply abrogate as will appeare by this three-fold consideration First not the Office but corruption of the Office in Bishops is impugned so beareth act An. 1578. For as much as there is great corruption in the estate of Bishops as they are presently made in this Realme where-vnto the Church would prouide remedie in time comming therefore further admission of Bishops is discharged till the next assembly An argument by the way to Mr. Dauid that they were before in the Church and had their ordinarie admission of the Church Then in the next assembly holden that same yeere Iune 11. Sect. 3. It is concluded that the former act shall be extended for all time to come aye and while the corruption of the estate of Bishops be remoued and that all Bishops alreadie elected be enquired particularly to submit themselues to the generall assembly concerning the reformation of the corruption of that estate of Bishops Nothing here you see against the Office but against the corruptions Secondly albâ—it anno 1580. Episcopall gouernement was disallowed yet that it was not done with full consent or approbation of the Fathers of our Church will appeare by that act of reuocation which if a man will consider hee shall finde procured by the wisedome and fore-sight of some wise and honest men of the Ministrie who contenting to submit themselues to the present gouernement and loath to trouble the Church for that matter with Schismes and diuisions which you and yours cannot doe did notwithstanding leaue an open doore to their posteritie to bring in againe Episcopall gouernement when they should see it expedient for the Church See the act An. 1583. Sessâ— Concerning thâ— question moued to the assembly if the generall Church haue power to prouoke whatsoeuer things done by them or any particular member of the same to the hurt and preiudice of the Church or not The brethren after reasoning and disputing at length voted affirmatiue in the question that the Church had power to doe the same No exception here of any act made either for Bishops or against them Thirdly the abdication of Episcopall gouernement which was made was made without consent yea contrarie the will of them by whom it was concluded in the Church for Episcopall gouernement being practised in our Church from the beginning was established by act of assembly An. 1571. Whereat vvere present Commissioners from the Regents grace and Lords of secret Counsell in his Highnesse name being also required specially and to this same purpose by the Church there it was agreed to stand during the Kings minoritie and
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
auaritious and ambitious are but words of winde neither able to moue the mountaine of Episcopall dignitie as you call it nor yet one whit to commoue me at all but so much the more confirmes me that I see you fight with lies and vntruths You denie that Superintendents and Bishops are one Fol. 6. And why Because Superintendents rode not at Parliament A strong argument forsooth as if this pertained to the substance of their Office but it is good enough you wot where Your anger at Episcopall garments and their riding at Parliament with Foot-cloathes would be the lesse if your care to redresse vanitie of apparrell in your selfe and your complices were greater As for Bishops their apparrell and riding where-vpon you gnaw so much if the honour of their place in that supreame Court of this Kingdome wherein now they haue by his Highnesse fauour that benefit to sit craued so long by our Fathers and not obtained till now if this I say moued them no more then any respect of honour to themselues I doubt not they could willingly content to be without it And if I should answere you in this as I could well I know I might iustly make you asharned Bishops you graunt Fol. 6. were once set vp in our Church with consent of our Church so your first brother confessed before you what aileth you then at a Bishop now why make you such a stirre for receiuing that which our best and oldest Fathers embraced before vs. Why call you hereafter Episcopall gouernment The Romish Hierarchie Fol. 10. Did Mr. Knâ—x and our Fathers set vp Romish Hierarchie this must follow if you be a true man God forgiue you and lay it not to your charge that rends the Vnitie of our Church for that which you are forced to graunt our Fathers had before vs you blame them who haue departed from you but considers not they haue ioyned themselues to the Fathers of our Church older then you the blame is not theirs but shall be yours if you also follow them not for my owne part it repents me I knew not the truth of this matter sooner but as now by searching the monuments of our Church and former Churches I know it If I had knowne it no man should haue beene confirmed by my example in the contrarie There may be personall faults in Bishops present they are but men but I am sure the insolent pride euident in many of you that will follow none but be followed of others together with your hote contentions and needlesse strife whereby you rend the bowels of this Church without compassion bending your tongues in publicke and priuate against your brethren is a sinne more abhominable in Gods sight then any wherewith you are able to charge them Let alone therefore this conceit and standing vpon your reputation Thinke it no shame to submit your selfe to Episcopall gouernement to receiue it in the Church which the plaine euidence of truth forces your selfe to confesse that it was set vp in our Church by the oldest and best Fathers that euer our Church had But if still you will be contentious and foster a diuision if you will depriue this poore Church of the good wee might haue vnder so Christian a King so long as wee haue his Highnesse for the establishing of the Gospell if you haue no respect to encrease his Highnesse ioy be our Vnion nor to vnite the present estate of our Church with her first estate for the honour thereof If you haue no care to stoppe the mouth of the common aduersarie and will diuide Ierusalem within when it is besieged without stand in feare least God require this at your hands You denie that the Episcopall and Presbyteriall gouernement were euer vnited You may as well denie that the Sunne shined in the Primitiue Church Your fellow Writer wishes he had the benefit of Printing I wish the same you care not what you write in priuate but if you were to publish them by Print I hope it should be some awband to you to restraine you from your accustomed rash affirmations of such Paradoxes vntruthes fables or otherwise it would turne to your greater shame But now if you will credit Ignatius from Peter the third Bishop of Antiochia through all his Epistles hee euer distinguishes a Bishop and a Presbyterie and yet makes them sweetly concurre to doe the worke of God let it be you doubt of some of his Epistles but I hope you will not reiect them all hauing exhorted the Traellians to obey their Bishop and Presbyters he defines them both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is a Bishop but hee that hath power and rule in the Church so farre as a man can haue it and is according to his power a follower of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is a Presbyterie but a sacred consistorie of Counsellours and Assessors to the Bishop See you not heere a Bishop and Presbyters distinguished see you them not vnited the one hauing power to rule the others dutie being to counsell and assist And this testimonie of their Vnion fifteene hundreth yeeres old Many other cleare testimonies out of all the Epistles of Ignatius Bishop of Antiochia Martyr at Rome might be gathered to this same purpose but that it were too long to rehearse them Take with this another of Nazianzen Nos omnes vinum corpus in Christ◠〈◊〉 ac singuli tam Christs sâ—muâ— membra quam alter alterius nimirum imperat praesidet hoc illud duâ—â—tur necidem efficunt vtraque siquidem imperare ac subieâ—tum esse imperâ—â— non sunt idem fiunt tamen vtraque vnum per vnum spiritum conglutinata in vnum Christum Wee are all one bodie in Christ and euerie one of vs the members of another as also the members of Christ one is president and commaunds another is gouerned both these effectuates not one thing for to commaund and to be subiect to commaundement are not one and yet these two becomes one being conglutinate and conioyned by one Spirit into one Christ That Nazianzen meanes here of the distinction of Ministers whereof the Superiour hath power to rule the Inferiour his place to obay yet both happily vnited in Christ to doe the worke of God See Elias Commentarie vpon this place Looke againe the fourth Councell of Carthage holden about twelue hundred yeere since Presbyter ordinatur Episcopo â—um benedicente manum imponente capiti eius qui adsunt presbyters manus suas iuxta manus Episcopi teneant A Presbyter is ordained the Bishop laying hands vpon him and blessing him and let the Presbyters which are present haue their hands beside the hands of the Bishop There they are distinguished yet vnited Omnes Episcopus Presbyter est sed non omnis Presbyter Episcopus hic enim Episcopus est qui inter Presbyteros primus est Euery Bishop is a Presbyter said Ambrose but euery Presbyter is