no reasonable man will denie the Assumption will be this But Episcopall gouernement is such Embraced of the Catholike Church not instituted first by any Councel for it was before the first Oâ—cumenick Councell of Nice retained by all Councels not reiected nor impugned by any and this assumption is verefied by consent and testimonie of the Church in all ages which the learned Fathers of our time Zanchius and Beza plainely confesse the words of Zanchius here follow Fides autem mea nititur cum primis simpliciter verbo Dei deinde nonnihil etiam communi totius veteris Ecclesiae consensu si ille cum sacris literis non pugnet Credo enim quae a pijs patribus in nomâ—â—â— Dominâ— congregatis communi omnium consensu citra vllam sacrarum literarum contradictionem definita recepta fuerunt ea etiam quanquâ—m hand eiusdem cum sacris literis authoritatis a Spiritu Sancto esse Hinâ— fit vt quae sunt etusmodi ego ea improbare nec velâ—m nec audeâ—m bona conscientia Quid autem certius ex Historijs ex Conâ—lijs ex omnium patrum scriptis quam illos ministroruÌ„ ordines de quibus diximâ—s communi totius republicae Christianae consensu in Ecclesia constitutos receptosque fuisse Quis autem ego sum qui quod tota Ecclesia approbâ—uit improbâ—m My faith leanes first of all and simply vpon the word of God thereafter also it something depends vpon the common consent of the whole ancient Church where it is not repugnant to the holy Scripture For I beleeue those things which by godly Fathers assembled in the name of the Lord haue beene concluded decreed and receiued not contradictorie vnto holy Scripture and that those same things also albeit they be not of equall authoritie with the holy Scripture haue proceeded from the holy Spirit whereof it comes to passe that I neither will nor dare in a good conscience contradict them For what is more certaine out of Histories Councels and the writings of all Fathers then that these orders of the Ministrie whereof we haue spoken were by common consent of all Christendome concluded and receiued into the Church And who am I that I should dâ—sallow that which the whole Church hath allowed Zanch. in his confession To this same purpose serues the testimonie of Beza who hauing declared the reasons that moued the auncient Church to elect one of the Presbâ—terie who in place and dignitie should be aboue the rest and to whom the name of a Bishop in speciall manner should be giuen by the remanent hee subioynes as followes Neque enim quicquam est quod in hac Prostasia reprehendi potest aut debet for there is nothing in this presidencie or supereminence of one Pastor aboue the rest which either can or ought to be reproued And the reason he giues for it is worthy marking Quum praesertim vetustus hic mos primum Presbyterum deligendi in Alexandrina celeberrima Ecclesiaiam inde a Marco Euangelista esset obseruatus Especially saith hee seeing this ancient custome to choose out the first of the Presbyters to gouerne the rest hath beene obserued in the famous Church of Alexandria euer since the dayes of S. Marke the Euangelist Now it may be collected that S. Marke died in the eight yeere of the Emperour Nero the holy Apostles Peter Paul and Iohn being yet aliue whereof it followes that this policie hath had the Apostles eyther authors or approuers of it and so will fall to be of diuine authoritie Now then the proposition being manifest in it selfe and by the testimony of Tertullian and Ambrose confirmed The assumption also cleare and confessed by the testimonie of Zanchius and Beza that one Pastor was in place and dignity aboue the rest called by the name of a Bishop in a speciall sense proper to him not common to the rest the conclusion followes sure that this policie may and should be receiued as descended from authoritie But now we come to speake of them who albeit they thinke not that Episcopall gouernement is diuine yet they reuerence it as a necessary and profitable policie for the Church That Episcopall gouernement is a good and profitable policie for the Church in the iudgement of most learned and modest Doctors in our time AND as concerning these worthy Diuines of our time who thinkes not Episcopall gouernement to be of diuine authoritie yet they reuerence it as a godly and most necessary policie and all of them condemnes you that nourishes a Schisme for it I cannot now attaine to them as I would being absent from my Bookes but you shall haue some notable testimonies to this purpose Zanchius hauing set downe Ieroms iudgement concerning it subâ—oynes as here followes Non damnat Hieronimus consuetudinem hanc vtpote vtilem ferme necessariam vt fit ordo in Ecclesia Adde quod non prohibetur verbo Dei si igitur liberum est Ecclesiae possunt ex totâ— Presbyterorum Collegio Presbyterum vnum eligere qui peculiarem Ecclesiae curam â—uscipiat in Conâ—istorio â—it seâ— Consul in Senatu politico at que vt ab alijs decernatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocars potest Episcopus vel Superintendens vel Inspector vel alio quoâ—â—s nomine Episcopus Certe Ecclesiae vnitas scindi non debet propter huius cemodi titulorum aut nominum differentias Zanchius epist. ad Philip. cap. 1. Ierome condemnes not this confuetude of the power and preferment of a Bishop before a Pastor as being profitable and almost necessary for conseruation of order in the Church Besides that it is not forbidden in the word of God Seeing therefore it is free the Churches may chuse out one of the Colledge of Presbyters to haue the peculiar care of the Church and who may be in the Consistorie of Presbyters as a Consull in the politique Senate and to the end he may be distinguished from others he may in more excellent manner then the rest be called Bishop Superintendent or Inspector or by any other such name Certainely the vnitie of the Church should not be rent for any such titles or differences of names See you not here that in the iudgement of this worthy Doctor Episcopall gouernment is not forbidden in the Word and so is not against any point of Faith as you affirme See you not that the name of a Bishop is not abused when it is giuen to one and not vnto the rest And thirdly doth hee not condemne you that â—end the vnitie of our Church for such a matter Iunius in like manner O 〈◊〉 haec vt iuris humani atque 〈◊〉 si ita placet ecclesiastici concedimus fuisse iâ—m olim absâ—ruâ—ta nec dâ—mnamus ea simpliciter si non abusus accessâ—â—it Wee confesse that all these haue beene of a long time obserued in the Church as being of humane authoritie or if you please Ecclesiastique neyther condemne wee them simplie if they be not abused
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
the Lord WILLIAM COOPER B. of Galloway FINIS A DEFENCE OF THE BISHOP OF Galloway his Apologie against the Paralogie of Mr. D. H. PSAL. 7. 10. My defence is in God who preserueth the vpright in heart I Receiued from Master Dauid Hume a Gentleman of sundrie good qualities if they were seasoned with greater sobernesse pietie and loue An admonitorie letter as hee calls it intending thereby to make mine Apologie Anapologeticke but indeede as it will shew it selfe An Accusatorie libell dentata Charta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 written in defence of those falshoods which the former shamelesse and namelesse Libeller had forged against mee and which now I am forced againe to improue that all honest men may see mine Apologie Euapolegeticke my defence easily defended and vvith reason Before I entred to reade it I bowed my knees to the Lord my God earnestly praying that if it contained any message from the Lord he would encline my heart to follow it and not suffer the vnruly passions and perturbations of corrupt nature in me to suffocate any light comming from his Maiestie toward me But hauing read it I found it to be but inanis inanimis oratio a vaine declamation void of spirit life truth and loue stored with such carnall boastings contemptible reproaches raylings false lyings and iterate criminations as ministred vnto me manifest proofes that the Spirit which hath stirred him vp to this vnchristian and contentious dealing proceedes from the father of lies who hath so far miscaried him out of the compasse of Christian modestie as to shew himselfe Non correctorm sed traditorem non correptorem sed corrosorem Not a corrector but a betrayer not a reprouer but a biting deuourer for which I went againe the second time and vpon the knees of mine heart spread it out before God as good Ezekiah did the rayling of Rabsache And heere I found contentment enough for my selfe and willingly would haue rested in the secret of mine owne heart possessing as our Sauiour counselleth my soule in patience which the admonent out of his impatience wrongfully and vainely had besieged without remembring that of Nazianzene In irae praelio risus optima est armatura in a battell â—f warth foughten with words laughter is best armour Quid enim an non diues si pauper appellatur ridet quia falâ—um id nouit For why will not a rich man if he be called poore laugh in himselfe because he knowes it is false which is said of him Howsoeuer mine opponent please himselfe in saying what he will it is notorious to me he hath said what he should not to him it is truth as hee sayes by appearance to me it is certainly knowne to be an vntruth In this testimonie as I haue said I would willingly haue rested if the admonent in signe of battel arietem in nos immisisset yea by displayed banner had made known vnto others that he intended battell against me before he had giuen vp or made any signification vnto mee and there-after when his admonition came to me hee warnes me by his letter sent with it that I should not receiue it as priuate but publicke because forsooth a publicke matter must be publickly handled with many other pert probations to triall giuing out great brags that he hath sought many but can finde none to encounter with him Et calum territat armis nec minus gloriatur quam si argiuum abstulâ—sset clypeum Beside that his particular imputations are so shamelesse as to charge me plainely for a Teacher of false Doctrine and a man of corrupt conscience And I know this Treatise of his is caried from hand to hand among those of his owne humor like an Idoll in a procession of triumph admired yea adored as if it were some new Apollinis oraculum That dutie also which I own to my brethren and all honest peaceable and well affected Christians bindes mee to giue them iust satisfaction for remouing such offences as this aduersarie hath laid before them Quamuis enim animus bene sibi conscius Deo solo contentus esse soleat nec alterius aut laudes petere aut accusationes pertimescere geminata tamen laude sunt condigni qui cum consciâ—ntiam sciant se soli Deo debere iudici actus tamen suos desiderant ab ipsis etiam fratribus comprobari For albeit an honest conscience contents it selfe with God and neither seekes the praise nor feares the accusation of another yet are they worthie of double praise who knowing that God is the onely Iudge of their conscience desires neuer the lesse their actions may be approued of their brethren In all these respects I hope it shall be none offence to modest men that I haue broken my determinate silence and resolued once for all to answere I will not say a Foole yet certainely an inconsiderate man least he seeme to be wise in his owne conceit Mr. Dauid his whole Treatise consists of raylings and reasonings the fore-front or vantgard of his battell hee commits to raylings and these disordered and confused altogether wherein I must excuse him it being hard to keepe such wilde Warriours in rule as here he hath hired against me I haue gone through them with order and reduced them to foure ranckes raylings first against my Name 2. against my Conscience 3. against my Ministerie 4. against my Brethren cloathed with the office of Bishops In the end he commeth more modestly to enquire of the cause and there by Gods grace hee shall finde me as modest as he seekes me readie with words of sobernesse and truth to resolue him if hee be readie with like affection to receiue it But as to his behauiour in the beginning I vvould truly haue dealt vvith him in the Spirit of meekenesse I loue it best but hee hath forced mee to come with a rodde yea it is good for him and others I should so doe Since I am a Pastor and hee a Sheepe of the Flocke since hee hath shewed mee the sore and protests in vvord hee is content I should cure it Since I see his corruption so grosse and that the canker thereof is like to eate him vp I cannot of dutie but apply the greatest the sharpest salt I can get to rectifie it Excuse mee Master Dauid though it should bite you better so that you may be mended then otherwise that this cankred corruption should consume you which it will not faile to doe if it be not in time preuented For beleeue mee you haue come forth not like a new Dauid but an olde Diogenes Canis tuba conuitiorum Not with the gentle oyle of admonition nor with the sharper wine of compunction both which are necessarie in correcting offences by rebukes and vsed by the sweet Samaritane in curing the wounds of his owne Vngendo sanat Christus Iehouae non vrendo But you are a Phisitian of another qualitie you haue propined a Cup full of
though euen there in my young yeeres I was trained vp also and profited in those studies no way inferiour to any that were with mee But seeing as I said you offer your selfe to be a Disciple how are you so bolde as to controll your Master not in a point whereof you haue skill but in a matter of preaching whereof you are but an ignorant Your hypocrisie is euill couered and your proud humour vnder humilities shadow is palpable This verball submission of your selfe to learne it is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but a false shew of an humble man that would seeme in glorious being indeede vaine-glorious It proueth true in you which was said by the Auncient falsa humilitas veram inducit superbiam false humilitie drawes on true pride Now you speake out of counterfeit humilitie no maruell you forget your selfe and shortlie returne to speake out of vncounterfeit pride But this point concerning my Ministerie I close with this Admonition It had beene better for you to haue followed the example of Aquila and Priscilla they could not preach themselues yet because they assisted S. Paul with their countenance and comfort they receiue this praise in the heauenly Oracle that they were the Apostles Fellow-helpers Or else as it is written of Flauianus an honourable man Non concionabatur inter ecclesiasticos sed hoc agentibus multa Consilioâ—um conferebat subsidiâ— illi tendebant arcus iste vero quasi ex quibusdam Pharetris suae mentis congruas offerebat Sagittas But if still yee will be like Alexander the Copper-smith of whom S. Paul complained that hee resisted his Ministerie sore see to it and fore-see what will be the end of it I am farre deceiued if you haue done or be able to doe while you liue so great good as that Ministerie hath done which so earnestly you seeke to disgrace if it lay in your power Now Mr. Dauid proceedes to the improbation of mine Apologie and intermixeth throughout it Railings against my Brethren which I placed in the fourth roome and now occurres to be considered of vs. Thus hee beginnes THE ADMONENT FIrst then concerning this stuffe you demand what is found in it but you demand before euer the search be made Iacob of whom you speake did not so hee was silent till all was searched and saw that nothing was found then onely and not till then he demanded the question hee was wise he knew there might be something which hee saw not or if hâ—e were sure enough of that yet he thought it ouer-soone to brag of it till the searcher had seene also that there was nothing Then he triumphs but after victorie which is the iust time of triumphing THE ANSVVERE A Word spoken in his place is like Apples of Gold and Pictures of Siluer saith Salomon such are not Mr. Dauid your words here they come out somewhat painted-like but not in their place nor yet for this purpose Looke to them I pray you and see did I purge before I was accused Was not inquirie made of mee before I did answere Did not the Libeller then whom you haue iustified now search my stuffe And was it not lawfull for mee to tell him without your rebuke that hee had done mee wrong in charging mee with a fault which hee had not found in mee See you not how your prettie words are nothing to the purpose But say you the first Inquisitour searched not well enough and what he left vndone you are come to doe and you doubt nothing to finde Idols and truly if any be I thinke indeede you may best doe it The Libeller with his sixe Lines being but young and inexpert beat mee with rods but you come in with your sixe Sheetes of Paperâ— as an olde Souldier experimented with inuectiues to scourge me with Scorpions and as if you were another Iambres you thinke to turne your Libellers Rod into a Serpent yet you will proue but a deceiued deceiuer your Serpent is dead hath but a shew and your accusation liuelesse fectlesse and nothing worth But knowing in this your owne weaknesse you boast much that many moe stricter inquisitors are comming vpon mee and with this as Alexanders Armie was afraid at the hissing and noise of a Sâ—rpent ere euer they saw it you would terrifie mee It is easie to doe it I grant yet is not nor shall not my feare be without hope when they come if their inquisition be about Episcopall gouernment they will finde it no stollen nor hidden Idoll It will not fall to bee couered by Rahell Iacob will maintaine it as his owne iust and lawfull possession And they shall see a Bishop a graue Ecclesiastique Senator standing in the chiefe and most publike place of Iacobs Tent compassed with a guard inuincible of auncient and recent Fathers readie to maintaine him with his eies looking vp to God and the hand of God vpholding him in his Word Deceiue not your selfe to thinke that in this question you haue to doe with an Idoll And if it be the person they meane to come and search come their way hee whom Satan hath sought to winnow feareth not to be searched or sifted by flesh Thou hast wrastled with God and thou shalt preuaile with man Now you proceede THE ADMONENT BVt if Rahels theft had beene found what would hee haue said trow yee hee might haâ—e excused himselfe iustly but triumphed at leasure Alas how blinde are we oftentimes not â—eeing the faults eyther of vs or of our selues how poore are our triumphs how slender our victories if the cause of our triumph be solidly searched It was not herâ— the innocency of Iacobs house that gaue him matter of triumph but Labans ill searching c. THE ANSVVERE MAster Dauid let your skill in Grammer or Rethoricke be as it will I can tell you you are an euill Tholog and wot not how to handle a Text of Scripture when you thinke you are wisest you euanish most in your owne cogitations If Rahels theft had beene found say you he might haue triumphed at leasure And why Is it any reason that Rahels fault should haue beene imputed to Iacob Laban accused Iacob that hee had stollen his Idols the question is not here of the honestie of Iacobs house but of Iacobs selfe hee is the partie accused the accusation was false Iacob was free of it and albeit Laban had found out Rahels theft hee had found out but his owne shame but it stands with no reason that the fault of Labans Daughter should be sufficient to improue the honestie of Iacobs heart or yet to impaire his triumph No though it had beene found Iacob with a verie good reason might glory in his owne innocencie and told Laban neuerthelesse that his accusation was false To cleare the matter and set it downe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let Mr. Dauid be Laban seeing hee will be so let my heart be Iacob let my corruption be Rahell let the Idols be Gaine and Glory If
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
returned from Court so clipped as it did but some streames of his royall liberalitie flowed ouer it to water it and make it encrease then should not the Crowne be impouerished But what Crowne I told you not And now that it may be manifest how vnrighteous Mr. Dauid is in this imputation wee will looke backe a little to the state of our Church of olde how oft did our Fathers seeke maintenance of Superintendents and Ministers how oft craued they that the Patrimonie of the Church which sacrilegious men had taken away might be restored againe They sought it and could not obtaine it Now a Christian King freely offers it and Mr. Dauid contradicts it leauing other probations I will onely present to you a view of Mr. Knoxe his last Letter that he wrote to our generall assembly The mightie Spirit of Comfort Wisedome and Concord in God remaine with you DEere brethren if ability of body would haue suffered I should not haue troubled you with this my rude enditement I haue not forgot what was laid to my charge by famous Libels the last assembly which I pray you patiently to heare and iudge of me as you will answere to God for vnto you in that head I submit my selfe being assured that I neither offended God nor good men in that which hitherto hath been laid to my charge And now Brethren because the daily decay of naturall strength threatneth vnto mee certaine and sodaine departure from the miserie of this life Of loue and conscience I exhort you in the feare of God I charge and commaund you that you take heede vnto your selues and to the Flocke ouer the which God hath placed you Pastors To discourse of your owne behauiour I may not but to commaund you to be faithfull to the Flocke I dare not cease Vnfaithfull and Traytors to the Flocke shall you be before the Lord Iesus if that with your consent directly or indirectly you suffer vnworthie men to be thrust into the Ministrie of the Church vnder whatsoeuer pretense it be Remember the Iudge before vvhom you must make account and resist that tyrannie as you would auoid hells fire This battell I graunt will be hard but the second part will be harder that is that with the like vprightnesse and strength in God you gaine-stand the mercilesse deuourers of the Patrimonie of the Church If men will spoile let them doe it to their owne perill and condemnation but communicate you not with their sinnes of whatsoeuer estate they be neither by consent nor yet by silence but by publicke protestation make this knowne vnto the world that you are innocent of such robberie which will ere it be long prouoke Gods vengeance vpon the committers thereof whereof you will seeke redresse from God and man God giue you wisedome and courage in so iust a cause and mee a happie end S. Andrewes Aug. 3. 1571. Your Brother in Christ Iesus IOHN KNOXE OVr first Fathers knew that robbery of Church-liuing was a Iulian persecution fore-saw it would bring on a decay of Religion if it were not preuented but now Mr. Dauid grudges that honour credit or maintenance should be giuen to the Church by a Christian King THE ADMONENT NEuer a one of you that are Bishops can be said to haue done any good or gracious action THE ANSVVERE A Sore calumnie a grieuous imputation doubtlesse if it were true none of you hath done any good All their persons all their actions none excepted condemned by you in one sentence It is written of Nero that Monster of Nature that he wished all the people of Rome had but one necke that hee might at one stroke cut off all their heads There is little more fauour I see to be expected at M. Dauids hands if hee might as easily dispatch Bishops by the sword as hee hath done here at one word such is his zeale you may be sure they should trouble Israel no longer Thinke it not strange that I say this none of my words are aboue the wickednesse of your deedes you haue slaine vs all in our name you haue taken conscience and honestie away and without these life is worse then death But I pray you tell vs what angers you whereat are you offended Is it at the Office or the persons of Bishops your owne speech will lead vs ere it be long You grudge at the persons it will be found so yet you pretend it is at the Office you would perswade the people that Bishoprie is a noysome weede a barren tree that neuer bare good fruit and neuer will but that it hath done good in the Church will easily be shewed Many famous Bishops haue beene fruitfull trees in the Lords Vineyard and admit that now they are not so fruitfull as they should be or had done no good wherein you will be disproued also yet it agrees with no reason that the calling it selfe should be discredited for the infirmitie of persons that beare it you might rather doe as they did in Lacedaemon when an eloquent man but an euill man had giuen ouâ— a good decree in a doubtfull matter the decree most equitable in it selfe was misliked by many for the iniquitie of him that gaue it such is the humour of people that they looke rather to the person then to the cause to remedie this euill they caused the same decree to be pronounced by a good man so was neither sentence taken from the mouth of an euill man nor a good decree iniustly reiected It is not the office of a Bishop I hope you vvill condemne when you are well aduised It will be found a good thing and well warranted this offends you that it is come in at such a time and in such a manner and in the persons of such and such men where if Bishopricks were in the hands of good men all were well enough this is the matter for as strange as you make it and your selfe hereafter doth not denie it for these are your words If God hath astricted ruling to gifts and to greatest gifts for you will not say it is to smallest then ought these greatest gifts to rule and where they rule not be it in Bishops or whatsoeuer there is confusion and plaine contrarietie to the ordinance of God which should not be suffered in the Church neither is it pride to the greater gifts if they claime the higher place but iustice in claiming their owne place Mr. Dauid you haue once tolde out the truth plainely and honestly and truly I wish it were euen as you say suppose I see not by what rule this triall of greatest gifts shall be made to content all you will finde some that haue gifts for the Schooles vnmeete for the Pulpit and by the contrarie some againe godly and zealous but not learned others learned but without that experience and wisedome which may make them meete for gouernment and it will not be so easie to place euery gift in the owne roome as you suppose yet
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
in word you might now make it knowne by your deedes But now my fourth reason you gaine-say in this manner THE ADMONENT THe fourth to enduce Bishops ad remedium Schismatis that is to say the Authors of Schisme for the remedie of Schisme if this be not mockerie I know not what is mockerie for are not Bishops the onely Authors of Schisme in our Church Were they not the first occasion formers mouers forgers ftirrers vp and yet entertainers of it It was not till they came put them away and it is gone loe the right remedie of our Schisme c. Mâ—tter not therefore these suspitious words which you professe to speake lesse of for duties sake THE ANSVVERE SHall men hold their peace at thy lies and when thou mockest others shall none make thee ashamed It was Ieromes iudgement that Episcopall gouernement vvas brought into the Church inremedium Schismatis and I said the like rupture now required the like remedie This argument you vnloose not with your tongue but your teeth biting at that after the manner of beasts which offends you not answering it with reason What is mockerie say you if this be not mockerie Is it mockerie to say that a Bishop was brought in inremedium Schismatis since it is Ieromes saying charge him as a mocker and not me and after your owne manner trample all men vnder your feete be they auncients or recents that agrees not with your humour this vvas Ieromes Iudgement but when wee come to the point Episcopall gouernement will be found elder then Ieromes dayes and maintained by greater authoritie where-vnto also that I doe him no wrong I thinke his owne words shall leade vs. But say you there was no Schisme till Bishops came they haue made it not remedied it This double calumnie is answered very well by affirmation of the contrarie and where you vrge mee not to vtter such suspitious words as to say the lesse I speake for duties sake the more I leaue to be considered of them who know the truth heereof Mr. Dauid you may prouoke as you please and tempt as you will but you shall neuer preuaile to make mee vncouer nakednesse which should rather be concealed and couered And if of weakenesse I were moued so to doe yet as Calanus the Indian Philosopher said to Alexander what praise were it to you to force me to doe that which I like not Where Bishops are reuerenced there is a comely vnitie pleasant to see such as should be in the Familie of God mutuall loue among brethren and of them all loue and reuerence to their Bishop as vnto their Father This haue I seene and haue reioyced in it What needlesse diuision hath beene before is knowne also but shall not be knowne for me to them who know it not Now you proceede to the improbation of my first Reason by sixe Interrogatories THE ADMONENT NOw of the fift what shall I say when you haue searched all the question is about Ierusalems wall whether it should be round or foure-squared euill searched certainely who searcheth well will finde more to-wit the first question is whether the wals that are built already should be pulled downe and built in another fashion Secondly which are strong built with stone and lime at the least I might say with brasse and Iron bands already if they should be pulled downe and built with sand and grummell THE ANSVVERE BOth these questions are resolued with one answere Let the auncient wals of our Church-gouernment stand where they decaied let them be repaired not with sand and grummell of promiscuall regiment these are weake defences for a besieged Citie but with Episcopall Authoritie which is able to procure greatest reuerence to Ecclesiastique Censures which otherwise by the impietie of this age men would draw into contempt and make them but like the Spiders Web hauing some strength to hedge in the weaker but easily broken through by the stronger And this the Aduersarie findes in experience that the wall which they haue besieged so long is stronger now then euer it was where-through many of their chiefe Captaines are moued to forsake their Campe and enter themselues into the Citie And if our good Ezechia had not thus carefully repaired the wall doubtlesse you had felt the weakenes of it long ere now the charge being so great that was giuen by the enemie and I may well say that all those who are not bewitched with some sinister conceit finde peace procured to the Citie in her owne bowels and greater strength against the common enemie so that others also of the meaner sort who oft before contemned our greatest censure of Excommunication in all parts of the Kingdome are faine now to render themselues obedient to Discipline this is a knowne truth howsoeuer Mr. Dauid would obscure it THE ADMONENT BVT if the question be light and of so small importance as you would make it seeme by that fashion of speaking as a difference onely betweene round and square why is so much trouble so much strife such trauell such charges â—â—ugre the indwellers with such compulsion of the worke men better let it stand as it stands then trouble all the Countrey or hurt a simple Labourer if there were no more c. THE ANSVVERE INdeede because you are the people onely Wisedome must remaine with you If the good man of Gods-Croft counsell had been craued and his consent obtained all should haue gone well But Mr. Dauid for all your malecontentment it is better then you apprehend it your errour proceeds from the wrong vptaking of the question if you had to do with your companion or the Controuersie were onely among the workemen themselues then to speake as you haue done were somewhat tolerable suppose-not absolutely best But here Mr. Dauid you haue to doe with your Master with your Soueraigne Lord with whom it becomes you not to stand vpon as good And here the question is feeing the great Maister of the worke vnder God with aduise of many skilfull and worthy workemen will haue the wals repaired and of circular made quadrangular knowing this to be best for the safetie of the Citie and that vpon his owne expences not troubling the whole countrey vnlesse you and your Diocie be the whole not maugre the indwellers but with consent and approbation of the most wise and auncient inhabitants in it Whether is it meeter that the rest of the Worke-men here should follow him or otherwise resist him and tell him to his face they will not doe it for him and not content onely to with-draw their owne seruice in this worke and obedience from him will not suffer if they may stay it any of their fellow-workemen to serue him in that worke or if any will doe murmure and grudge against them speake euill of them and esteeme them for enemies and so make a fearefull diuision in the Citie for a needlesse cause But to leaue the Parable and to speake plainely seeing a Christian
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
in our Church for disturbance of the peace thereof by men of your humour abusing the simplicitie of some Pastors that it was needlesse to me to crie any more yea of purpose I fled it and thanke God I euer delighted to handle my Text for edification of the hearers in the matter of saluation and had no pleasure in digressions or other discourses yea not in an open rebuke of the sinnes of them who were not present to heare me Neither is it any reason that euerie vveakenesse seene in the State or in the Church should be proclaimed in Pulpit incontinent you cannot be ignorant that many things are rather to be tollerated then mended with vntimely remedies Ne dum volumus importune ruimis subuenire alias maiores multo videamur parare Mr. Dauid we haue had more then enough of this stuffe among vs Men that will suffer no Bishops and yet in Presbyteries will either gouerne all or else nothing goes right yea some as if they were Episcopi Episcoporum sit in their land-ward Pulpits as in chaires of censure giuing out iudgement of King State Church Countrey and all ranks of men condemning them in the hearts of their hearers with iniust and vntimely rebukes that neuer come to the knowledge of them vnto whom they are directed this is a proud vsurpation couer it with the cloake of zeale who will which for my part I neuer approued yet this is one of the Alarums Mr. Dauid cries for THE ADMONENT TO take vp things then in grossest and simplest manner you misliked Episcopall gouernement say you because you feared tyrannie libertie and other euils should follow on it what is this to say that you misliked it not for it selfe but for the consequences of it THE ANSVVERE SInce it is notoriously knowne and I haue plainely confessed that I misliked Episcopall gouernement what needes all this enquirie of the causes of my misliking Sure it is I misliked it vpon misconception Now I know it but I knew it not then and is it any reason that I should for this be restrained from embracing a clearer light when God offers so that you take here but needlesse paines and yet you will be doing and to proue that I misliked Episcopall gouernement for the vnlawfulnesse of the Office it selfe which you will neuer be able to make good you bring foure arguments The first from a priuate speech of mine spoken to a friend at the Parliament in Perth which this way you repeat THE ADMONENT VVHether you behaued your selfe so or not let it be weighed by this little suruey of your speech first priuate then publike in priuate I will cite but one said to haue beene in Perth at their first riding there Let vs goe said you to your friend and see these proud Prelates ride which friend of yours afterward as is reported at your first riding in Parliament being come to Edenburgh and demanded of you wherefore hee was come in detestation of you answered you with your owne words hee was come to see the proud prelates ride I know others report this somewhat otherwise and that it was a Bishop that repeated your words in Edenburgh to that same your friend concerning you to giue you a meeting for that you said of him in Perth THE ANSVVERE NOW Mr. Dauid comes in to giue the Reader a proofe of his skill in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for lacke of Canonicall probations he turnes him to Apocrypha and makes vp a tale here so ridiculous by his owne narration as may make men maruell what hath made a reputed wise man so foolish hee saith I spake it to a friend in Perth and a Bishop heard it was I so inconsiderate as to speake that in my priuate house that time I was not out of it that a Bishop might heare in the streetes Why name you not the friend vnder generals you may say what you list yet you distrust your selfe for you say the tale which you bring here was said to haue beene in Perth said to haue beene what certaintie is here is this ground good enough say your selfe and indeede in the next word you shame your selfe It is say you otherwise reported yet you make them both all one in effect that is in truth both of them false and fectlesse Is this solid reasoning thinke you Spectatum admissi risum teneatis amici Without wood the fire is quenched and without a tale-bearer strife ceaseth Haue you no matter wherewith to fill vp your paper but a tale of hee said and she said and you cannot tell who said it You will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Iudge to iudge mee and is ignorant of the Law for it stands in all ages a Law to a Iudge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he should not iudge by hearing and yet hee will receiue against me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vaine report Thou painted wall thou sittest to iudge mee according to the Law and smitest mee against the Law yet wee must vnderstand that Mr. Dauid is a learned man who will denie this that knowes him and how euer this subiect seeme small yet his skill is the greater to make such a long and learned Commentarie vpon so little a matter and seeing hee hath taken this paines vpon it wee must all thinke it worthy of the reading or else wee doe him great wrong for so hee saith himselfe THE ADMONENT THe words of the fable are short and seeme to import little but let vs consider them they may giue vs light perhaps and perhaps no sufficient to this matter concerning all these chiefe points whether it was feare of euill to come or euils present you spake of whether vncertaine feare or certaine sight c THE ANSVVERE HItherto haue wee heard Mr. Dauid his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now followes his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of it a cunning and most eloquent Orison vpon a fabulous narration How euer the matter seeme little Mr. Dauid warnes you hee can make it much Nouit tenuiter diducere and can out of it draw many prettie Quiddities and Illatiues vpon whethers and what ifs and can shew himselfe a Rhethorician vpon Niff naffes Mr. Dauid is no grosse spinster giue him the grossest stuffe you may get hee can twine it small so skilled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that of little hee can make much yea and could if neede required secare cuminum not vnmeete to be Steward to some Italian Lord that would haue many dishes vpon small allowance but that it were a losse to take such a good engine from the Schooles wherein if he continue the world will see that Scotus subtilis is reuiued in him againe But howeuer it be I pittie you that you should not haue some better subiect to trye your wits vpon for you shall beleeue me who euer reported this tale vnto you in speaking of it was but a lyar the thing it selfe is a false fiction you haue not done Christianly to
receiue it into your care but much more vndutifully to publish it in writing and spend so many words vainely vpon it for you haue made vp here a Commentarie of sixe score and sixteene lines vpon a false narration Now you intermixe a discourse against the riding of Bishops at Parliament no lesse foolish then the former for so you reason out of the Fable THE ADMONENT THat they were proud is argued by the effect riding now riding is not a fault in the person nor for the person in it selfe all the Lords rode and you call them not proud for that it became them it is of their place and due then it was the fault of the office you marked thereby for wee must take heede that the word ride is not taken nakedly for a simple action of riding that had beene no fault and as little wonder for so they had done when they were simple Ministers but imports all circumstances riding in Parliament riding in pompe of horse of harnessing of apparrell c. THE ANSVVERE NOW truely Mr. Dauid of a South-land Gentleman you are the worst rider that euer I heard of for you ride your selfe cleane out of the Saddle and casts your selfe to be dirided of all men I told you already your narratiue whereupon you build this is false and albeit it were true fectlesse to be vsed in such a purpose except you would shew your selfe ridiculous for why is riding and riding in pompe and fine apparrell an effect of pride tell mee Good man is it so with your selfe are you alwayes proud when you are mounted vpon your Courser and your courting garments vpon you or if it be not so with your selfe why will you not thinke of another as you finde it in your selfe May there not be an humble heart vnder an honourable garment Read you euer of Eligius Nouiomagensis Episcopus it is recorded of him Cum vestibus holosericis externe amictus esset intra vestimenta ad nudam cutem cilicio indutus erat when hee was clothed with Silke without hee had Sacke-cloath within nearest his bodie and yet out of an outward garment you will gather pride and as your owne words beare such a pride as is not referred to the countenance but to the heart But in all this Mr. Dauid you haue said nothing to proue Bishops proud Prelates and proud not in countenance onely but in heart also but haue still proclaimed your selfe a proud pratler puâ—t vp with highest pride that can be in that you will not rest in the countenance which is Mans part but you will iudge the heart which is reserued to God And now Mr. Dauid if you were there that day walking on foote in the streete and other two with you whom I might name there are many deceiued but three were more pride going on foote with you there then was riding on horse-backe with all the thirteene though they had beene there Your second argument is from a publicke speech of mine vttered in a Sermon at the Parliament of Perth there say yee I taught that the very stile of Bishops was to be abhorred with many other imputations of yours which admit they were as true as you would haue them yet are they but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a figgie Sword a weake weapon that neyther helpes you nor hurts mee Doubtlesse if your cause were as strong as you suppose you would bring stronger arguments to defend it then to leaue the purpose and fall vpon the person but your allegation is false I had as I declared mine owne misconceptions of that estate but neuer thought farre lesse taught that the stile and name of Bishops was to be abhorred And albeit you thinke I taught much in that Sermon against Bishops yet I remember more iudicious hearers then you who were familiar with mee maruelled I had spoken so little the iust copie of the Sermon is yet extant and when I looke vnto it I maruell at it and reuerence the Lords prouidence who then directed mee to a conclusion wherein yet I remaine for so were my words That we may espie the cause of this diuision let vs see what part of the wall hath gagged from the foundation whereupon the building stands and from that policie wee haue receiued from our Fathers let that be drawne in to the rest againe then shall arise an happy vnion which shall assure vs of the continuance and encrease of Gods worke in the middest of vs. These are the words whereunto the Lord led me and I yet stand to them And againe to this same purpose serues the words of my exhortation directed to such as stood for Episcopall gouernment that if they had nay new light which they had not before they would communicate it to their brethren that wee also might follow them c. This makes the matter cleare that I was not so farre miscarryed as to condemne eyther the name or office of Bishops as you alledge but offered my selfe readie and willing to follow better light if they would bring it or God otherwise should send it And these words as being mine owne you vse to my selfe in the end of this Treatise desiring that if I haue any new light I should communicate it to you which here I haue freely and truely done wishing it may moue your heart as it moued mine Your third Reason followeth THE ADMONENT I Might adde the admonition giuen in by you subscribed to this same Parliament where that office is called a slander to the Gospell a defection c. THE ANSVVERE YOur third argument is taken from an admonition as you call it but a supplication as I take it subscribed by mee for answere to this I will very plainely and truely declare the matter as it is that men may see there is no pith in your allegation to proue that which you intend That there was a supplication giuen in I heare who penned it or what was in it I know not where they assembled whether in the Church or in a priuate house I enquire not present at that meeting sure it is I was not It was brought to mee by a familiar brother to mine owne house I cannot remember whether before Sermon or when I had new come from it but well I wot at such a time wherein I had no leasure to reade it like as I neuer read it they tolde mee it contained nothing but a supplication for continuance of Church-gouernment that then was And as I haue said at that time I could willingly haue contented yea contended for it as I might that our gouernment might continue fearing euer least the intended course had beene to abolish it but from the time I perceiued that the course was not to disanull any substantiall point of Discipline which we had but onely to roberate it by restoring againe Episcopall power whereby I perceiued the Church not weakened but strengthened not preiudiced but confirmed in all her lawfull libertie I reproued my selfe of my former folly
comes of them when they begin to change Euen as the finest wine turnes into the sharpest vinegar How then shal a man be without feare but I nothing doubt it is in his Maiestie his chiefe cares to establish it and that by fensing it against all euils specially tyrannie libertie briberie partialitie sloath which you haue obiected and where desperately you insinuate that the Office of a Bishop will neuer doe good A Wolfe say you will be a Wolfe and all the world had sworne it and will worrie too when the Shepheards backe is turned you but speake of your owne either ignorance or euill set affection considering how many famous Bishops without the reuerence of a Christian King liued as Fathers to the Church faithfull Preachers of the Gospel and died constant Martyrs for the testimonie of Iesus but Mr. Dauid will haue all these rauening Wolfes The other cause why my feare should be greater followes THE ADMONENT THe Office of Bishops then pretended no preheminence now it doth then it was subiect to Presbyteries now it is freed from them then it was bound with caueats now it is let loose Then euery Preacher might speake against it now none reproues then were all alike friend and good fellow with their Pastors now his Lordship c. THE ANSVVERE MAster Dauid wee know better what was wont to be in our Church then you there was neuer all alike as you say in it our gouernement was alway Aristocratick for albeit by constitution for that time paritie was allowed yet was it not practised there was euer some leaders rulers honoured and reuerenced by other Pastors and good reason so should bee what else see you now if the persons liked you the purpose is the same Since the beginning of our Church Bishops Superintendents vvere neuer subiect to the iudgement of their brethren in the matter of their office nay not to their Synods but were reserued to be iudged onely by the generall assembly but you affirme the contrarie pertly enough looking for no controlement Bishops are not let loose suppose they be not left to your teddering But this offends you that they are called Lords let me enquire at you Is honour giuen to any in the Church but for the honour of all if they could looke to it with loue and humilitie euery one might say Honoris vestri participes et nos sumus Will any member of the bodie grudge to see another honoured or rather in the honour of one doe they not all reioyce and esteeme themselues to be honoured Mr. Dauid there is a pride which loueth honour and preferment Our Lord condemnes it there is another pride that disdaines to giue it and I may well say it is the worst pride of the two I will not thinke that either Elijah or Samuel were vaine-glorious when the one was stiled by Obadiah and the other by Anna My Lord Surely it is a weake and vaine minde that is puft vp with so small a winde and yet I am sure both Anna and Obadiah in giuing them this honour did but their dutie But I thinke M. Dauid in this will not be contentious for in the backe of his Letter directed to Bishops he writes To his verie good Lord And then in the subscription within Your L. or wisedomes What he meanes by this I know not he will giue his owne reason hee saith it is a nouation and corruption to call one Pastor a Bishop more then the rest yet hee doth it and here hee practises in secret that which he impugnes in publick and so decâ—iues his complices giuing honour himselfe to Bishops which he saith should not be giuen them they haue cause to feare least sometime hee forsake them Now you proceede THE ADMONENT YOu make a faire shew by bragges to corroborate all by the word of God and example of the Church Primitiue iolly words sooner said then proued strings much harped on by diuers but to little vse and wherein the more men diue the more they cleare the contrarie it may be easily seene through all the subtilties clouds and colours that they cast on it who haue busied themselues in that matter euen your Sarauia euen whosoeuer whom the more men reades the lesse effect they see in him they I say who haue not their eies blinded with some other thing such as blindes not the eies of the wise THE ANSVVERE VVHether it be a faire shew or a solid substance wee will trye when it comes to the point You will not haue it heard that the Primitiue Church had Bishops you may aswell denie that the Sunne shined vnto them you call this a Subterfuge and a large field whereunto we runne to eschew the chocke of the question which say you is this Whether these Bishops that now are and as they are now be lawfull in the Church of Scotland or if the oath hinder But prouoke at leasure ere we part you will finde vs by Gods grace at the chocke of the Question and your selfe chocked with it for all your boast but I must first goe through this hedge of Bryers and Brambles which you haue laid in my way You set light by our Sarauia as you call him but you deceiue your selfe if you thinke our strength is in Sarauia for mine owne part I neuer read him so much as I haue done you and of that which I haue read I see Sarauia will stand for himselfe for all you are able to say your little Dagger will not reach to him and it were shame for you now though you might to strike at a dead man as I heare hee is it were greater manhood to encounter with Downame you dissemble that you know him but if you doe and mislike him hee is readie to fight with you in that cause till your Logicke panne be cleane dryed vp or the cause renounced One thing you haue that no man can see any thing in Sarauia but Sophistrie and falshood except those whose eyes are blinded with some other thing such as blindes the eyes of the wise you would seeme here to be modest yet of purpose as mordent as you may be whom you would insimulate of briberie Aduise with your selfe if you be seeking any such here as the By-word is You are in the wrong Close I told you before you were acquainted with the Muses onely the Dorit Muse hath beene strange vnto you you were capable enough of her instruction but shee tooke no paines vpon you it is meetest you should meane you to Melpomene her mourning moodes might procure you pittie but out of your pride and male contentment to blot such as you are bound to honor and secretly to insinuate that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as gaue iudgement for gifts is intollerable presumption I protest before God I know none such in the Church I would not say it for all the world If any such be of all men they are the most miserable if they be not Mr. Dauid declareth what
good of his Brethren as if I had so spoken of my selfe confirmes me in that which I perceiued before that you are but a vaine discourser pleasing your selfe in Argutijs silly fectlesse and impertinent conceptions and speeches And therefore being loath to wearie the Reader and my selfe both any longer with your Battâ—log-Tautolâ—gies I presently commit them to the South winde to be carried away from your Peele-house at Preston with the remaâ—ent smoke of your pannes to the water of Forth and so bid farewell to Mr. Dauid in his furie and now turne mee to speake with him in his more sober minde THE ADMONENT VVHat is there then to be done here will you say euen this certainely as you said sometime your selfe If you haue gotten new light which you had not before communicate it to others your Brethren that they also may follow you in their hearts and know they yeeld to you in a good conscience c. Let bitternesse be remoued let the cause with calmnesse and meeknesse be considered THE ANSVVERE NOw at length M. Dauid the euill blood begins to fall from your heart God be thanked and you are come to some coolnes suppose not kindly enough yet of your former Feauer wherein you raged yet it puts vs in hope you may recouer of this disease betime what you haue here said I receiue â—buijs vlnis any light I haue I will willingly communicate bitternesse â— agree be remoued Perit enim iudicium vbires transit in affectum I wish therefore perturbate and preiudicat affection may be laid by It is onely these two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that fights against Episcopall gouernement To be short I embrace all your conclusion and euery condition of it except onely where you will me not to disguise my speech by sought out sentences and oâ—tentation of reading to iuggle the iudgement of the simple I must warne you that whether your word stand for a iâ—gulator or a deceiuing Iugler your deede comes too soone against your protestation euen now you craued bitternesse may be remoued and you cannot leaue it but to vse your owne Prouerbe A Wolfe will be a Wolfe Naturam expellas furcalicet vsque recurret And as to my manner of writing I cannot change it I want not my owne reasons neither haue you any cause to complaine of it Now we goe to the question THE ADMONENT I Goe from all that long disputation 1. Whether Bishops be lawfull 2. Whether they were and how they were in the Primitiue Church which you claime to 3. How they were in our owne Church at the beginning or leaues it to a fitter time and alledgeth how euer these things were they are not lawfull now to vs 1. In respect of our oath since our oath 2. in respect of our Discipline more profitable for vs. THE ANSVVERE NOw Mr. Dauid hauing of a long time trauelled with wickednesse and conceiued mischiefe at length bringeth forth a lye When all is reckoned and counted the matter comes to iust nothing Et magno conatu murem tandem peperisse videtur Who could haue looked but that Mr. Dauid who so largely and liberally hath condemned Bishops in word would haue brought at least one argument against them hee doth it not but rather destroyes all that hee hath said before You cannot eschew this you haue multiplyed words and by most sharp Inuectiues haue condemned Episcopall gouernment you haue called it tyrannie and vnlawfull in it selfe and now you remit the lawfulnesse or vnlawfulnesse of it to be disputed Truely good man you haue wronged the partie and abused the Reader for according to reason you should haue disproued Episcopall gouernment before you had condemned it but after that you haue condemned it is it not your shame to remit it to further reasoning In the one you haue shewed superfluitie of malice mouing you to speake euill of it in the other penurie of knowledge that you haue no reason to iustifie you in the condemning of it Thus haue you shewed your selfe in initio confident em in facto timidum one that feareth to fight but is bold to bragge You will not simplie giue ouer the combat but declines it farely for this time and puts it off to a better time but in my minde a better time could you neuer haue had then this seeing you haue gathered your friends and haue mustered you Armie and ordered it out of your ripest wits in sixe sheetes of paper before you what a shame is it that in so feeble manner you should turne your backe and leaue all that you haue sent and said before You haue braued a Bishop in presence of your friends now hee stands before you and you dare not looke him in the face nor strike one stroke at him in this quarrell that the office of a Bishop is vnlawfull in it selfe But to pursue you euen to the vttermost point wherevnto you haue fled in this also you shew your selfe weake yea ridiculous for now you haue drawne all your speech to this Assertion and I pray the iudicious Reader to consider it Howsoeuer Episcopall Gouernment in it selfe be lawfull or vnlawfall to other Churches or sometime lawfull in our owne Church yet it is not lawfull now A Paradoxe indeede I thinke Mr. Dauid speakes not simplie but grants it by concession But taking it as hee giues it let vs heare it ouer againe Though Episcopall gouernement in it selfe were lawfull lawfull to other Churches lawfull once to our owne Church yet now it is not lawfull To proue this Mr. Dauid brings two Reasons which had neede to be very strong it being a strange Position they haue to defend but the Reader shall by Gods grace see it made plaine that there is no more truth worth nor value in his two Reasons then in the rest of his Assertions And since the whole weight of the Controuersie stands vpon these two Reasons I set them downe truely to you as Mr. Dauid hath set them downe to mee The first REASON We may not receiue Bishops because the oath in conceiued word is against Hierarchie The second REASON In respect of our receiued Discipline more profitable for our Church The Confutation of these reasons BEfore I come to a iust examination of these Reasons I will onely present a view of their weaknesse to the Reader in these words In the Confession of faith sworne and subscribed by the Preachers and Professors of this Land they haue abiured the Popes wicked and worldly Hierarchie Mr. Dauid leauing out the differences of Papall wicked worldly makes mention onely of Hierarchie which in it selfe signifies an authoritie or imperatiue power in things sacred Who will abiure this but to declare their meaning they added these three differences Papall worldly wicked but Mr. Dauid to declare how hee distrusts his owne cause deceiueth the simple by putting in into his Reason the Word Hierarchie onely By this any indifferent Reader may see that Mr.
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
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
iudgement of Zanchius be any thing worth it must be eyther a grosse ignorance or great malice that stirreth vp many to cry out against Episcopall gouernment as if it were Antichristian It is to be wished that wee had many such wise humble learned and sober minded men among vs for the cause of our trouble is the ignorance of some the pride of others a very few excepted and these are the Parents of needlesse contention And yet more cleare is that other part of Zanchius his testimonie cited by vs before which now followes Quis autem ego sum qui quod tota Ecclesia approbauit improbem Sed neque omnes nostri temporis viri docti improbare ausi sunt quippe qui norunt licuisse haec Ecclesiae ex pietate atque ad optimos fines pro Electorum aedificatione ea omnia fuisse perfecta ordinata fuit praeterea mihi habenda ratio earum etiam Ecclesiarum quae licet Euangelium complexae sunt suos tamen re nomine habent Episcopos Quid quod in Ecclesijs quoque Protestantium non desunt reipsa Episcopi Archiepiscopi quos mutatis bonis Graecis nominibus in male latina vocant Superintendentes generales Superintendentes Sed vbi neque vetera illa bona Graeca neque haec noua male Latina verba obtinent ibi tamen solent esse aliquot primarij penes quos fere tota est authoritas De nominibus ergo fuerint Controuersie verum de rebus conuenit quid de nominibus altercamur Who am I that I should disallow that which the whole Church hath allowed yea neyther dare all the Doctors of this time disallow it knowing that this policie is lawfull in the Church and that for good ends namely the edification of the Elect it was receiued and ordained It behoued mee also to haue respect vnto those Churches which haue imbraced the Gospell with Bishops both in name and office Yea also in the Churches of Protestants there wants not in effect Bishops and Archbishops whom by changing good Greeke names into euill Latine names they call Superintendents and generall Superintendents And euen there where neyther the good auncient Greeke names of Bishop and Archbishop nor the euill Latine names of Superintendents haue place yet is there some principall men who haue the authoritie and chiefe credit of Church-gouernment So that the Controuersie is onely about names but where men agree in the matter why should there be an vnnecessarie strife about words And vnto this same purpose saith Beza Neque tamen huius tyrannidis omnes Archiepiscopos seu Episcopos â—odie vocatos accusamus quae enim fuerit hâ—â—c arrogantia imo cunctos sic hodie appellatos modo sanctorum illorum Episcorum exemplum imitentur tam misere deformatam domum Dei ad amissim ex verbi diuini regula pro viribus instaurent vt Ecclesiae Christianâ— fidos Pastores cur non agnoscamus obseruemus omni reuerentia prosequamur nedum vt quod falsissime impudentissime nobis obijciunt â—uiquam vspiam Ecclesiae sequendum nostrum peculiare exemplum praescribamus imperiti ssimorum illorum similes qui nihil nisi quod ipsiagunt rectum putant Ber. de grad Minist cap. 21. Sect. 2. Wee accuse not all Archbishops and Bishops so called this day of this tyrannie for what arrogancie were this yea those who are so called prouiding they follow the example of former holy Bishops to reforme the deformed house of God according to the rule of Gods word why shall wee not acknowledge and reuerence them as faithfull Pastors of the Christian Church so farre are wee from that which most falsly and without shame is obiected against vs to make our particular example a rule which other Churches are bound to follow which is the fashion of wilfull ignorant men who thinke nothing well done but that which they doe themselues And againe albeit saith hee of old the gouernement of Presbyters was by course Attamen prostasias hic modus paulatim postea visus est ita mutandus vt vnus Presbyterio prâ—estos esset permaneret cap. 23. sect 25. yet this forme of presidence was in such sort changed that one was set ouer the rest as constant and perpetuall Gouernour Ita factum est vt Episcopi nomen ad hunc prestota proprie significandum quidem suorum Compresbyterorum respectu sit translatâ—m cap. 23. Sect. 9. And so it came to passe that the name of a Bishop was translated properly to signifie this president of the Presbyterie not onely in respect of superioritie ouer the people but ouer his Compresbyters also Postremum hunc ordinem vel modum ordinis humanum non simpliciter tamen sed comparate nulla cum Patrum tot Ecclesiarum iniuria appellauero Sect. 10. And this last order or manner of order without any offence of the Fathers or of so many Churches I call humane yet not simply but in comparison Absit autem vt hunc ordinem etsi Apostolica mere diuina dispositione non constitutum tamen vt temere aut superbe inâ—ectum reprehendam Sect. 13. Farre be it from mee rashly or proudly to reproue this order albeit it be not established by Apostolicke or meerely diuine disposition Cuius etiam magnum fuisse vsum quandiu boni sancti Episcopi Ecclesijs praefuerunt quis inficiari possit fruantur igitur illo qui volunt poterunt Sect. 13. And it cannot be denyed that this policie was very profitable vnto the Church so long as good and holy Bishops were Presidents ouer it Let them therefore enioy it who so will and may haue it This is the iudgement of these modest and reuerent Doctors of thereformed Churches who albeit they see not clearely that the Episcopall function is diuine yet they reuerence it as a necessarie and lawfull policie which may make most iustly the malecontents of our time ashamed who haue nothing in their mouthes but that the office of a Bishop is Antichristian that the name is abused when it is giuen to one Pastor and not to all the rest wherein if they will not be reformed by vs I wish at least that laying all preiudice aside they may follow in their iudging and speaking this moderation of these learned and godly Fathers of our Church A short answere to the Tripartite Antipologie of some namelesse Authors AS a little sparkle of fire kindleth a great flame and one waue in the waters causeth many or as the barking of one dogge in a Village wakeneth the rest to barke also excuse mee to vse this comparison for in this as Mr. Dauid his word is the case is alike so Mr. Dauid by his example hath prouoked others his complices to imitate him in his manner of doing For since my comming to Edenbrough for directing away my Dikaiologie to the Presse there was deliuered to mee three sundry Treatises inuectiue coincident for the most part with Mr. Dauid his Parologie and where
they differ from him a particular answere is here returned vnto them The Authors of them I know not their names are suppressed the first and the third goe together and seemes to be some Preachers of Fyffe they reckon out some sundry indwellers of Fyffe to proue a certain alleagance concerning the late Bishop of S. Andrewes their intelligence also with Perth bordering with that Prouince from which reports of my Sermons are so easily carried vnto them insinuates also the same but for their persons be what they will the matter is all one Great brags were made be Mr. Dauid of many answeres and many Inquisitors that were to search mine Apologie before they came some great thing was expected but no such thing is found doubtlesse they haue manifested the weakenesse of their cause that so many labouring about one thing haue not brought among them all so much as one argument to defend it An Answere to the first THE first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he is vnacquainted with mee onely hath heard mee teach oftentimes and beene as sundry others were comforted thereby for which hee thankes God for truely the glorie of that good which God worketh by the ministrie of his weak Seruants belongs vnto himselfe for wee are not able of our selues so much as to thinke a good thought And to the end that such as haue gotten good by my Ministrie may be further confirmed I thought it my dutie after I had considered the matter of Church-gouernement rightly to informe them that there is no cause why our Church should thus be diuided for it And I may and now doe with a good warrant of the word and mine owne conscience say to it I should not I will not I dare not be an author nor maintainer of diuision in our Church for it If any will let them doe it vpon their owne perill wherein I will be loath to communicate with them In your third Sect. you mislike the boldnes of others that vsurpe the Iudicatorie of other mens consciences I wish the like moderation had beene vsed of the rest of your Complices This onely you say that albeit God be onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the searcher of the heart yet men may iudge of other men by their fruits whereunto I willingly agree for it is the rule of our Sauiour By their fruits you shall know them If a man condemne the life of another let him disproue it by his euill deedes or if hee will impugne the opinion let him doe it by strength of reason but to vsurpe the Iudicatorie of an other mans conscience is it not intollerable presumption yet commonly practised by your Complices for whom it were good they remembred Nazianzen his warning Multa versanda sunt animo priusquam aliâ—m iraepiet atis condemnes Sect. 8. You graunt that from the beginning of reformation till the yeere 1575. Our Church contented themselues with Bishops and Superintendents why then is it counted so odious a thing that Bishops should be in it now You affirme also that I can bring no warrant for Episcopall gouernment neyther from Gods word nor practise of the primitiue Church for the first three hundred yeeres The Answere you will finde in my Reply to the last Opponent Sect. 11. You alledge that they who assembled at Glasgow came vpon priuate missiues from his Maiestie and vpon promises of gaine Mr. Dauid obiected that before and I answered it in my Dikaiologie onely you adde that I know it to be so but if you hope to make your Assertion good you shall doe well to vse some other probations for in truth I know not any such thing Sect. 16. The argument I vsed mistaken by you concerning the Apostles dispensation of Circumcision shall be cleared in mine answere to the last Opponent who also impugnes it Sect. 17. 18. You would proue that you are not the Authors of Schisme but Bishops why because they haue departed from the gouernment whereunto you stand say you but this middes will not draw on that conclusion For wee stand to the gouernment of our first Fathers confessed by your selfe from the which who so shall be found to haue departed let the blame be theirs Sect. 19. Your alledging of the growth of Papistrie now that was not before is as I told you a Sophisme A non causa pro causa Kingdomes and Churches haue their owne periods of times whereinto sinnes long contracted before doe bring iudgement vpon them which honest and godly men cannot hold off By this same reason Daniell and Ezekiell might be blamed for Babels Captiuitie which the sinnes of former ages had procured It were but folly for you or vs eyther to charge one another with the causes of this wrath There are none of vs free by our sinnes wee haue deserued iudgement God giue vs grace ioyntly to preuent it by vnfained repentance in all holines and loue Sect. 28. You charge mee for comparing my brethren of the Ministrie to Shimeies if I had so done I were worthie to be blamed but in truth you haue mistaken mee God forbid My words are plaine against the Libeller and such as hee who if in their calling they were laborious as I did hope to giue them example if they were acquainted with mee they should finde no time for such idle toyes and I maruell how men can so farre misconstrue my words for I affirmed plainely that I was perswaded no well aduised Christian would fight with such armour as lying Libels and if no common Christian will doe it farre lesse euer thought I that a Christian Preacher would doe it And where you say they are very idle if they be not more laborious then I my answere is let the Worke beare witnesse And so fare you well in the Lord. Edenburgh Nouemb. 24. 1613. An Answere to the second THE second to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commeth in like a swaggerer breathing out many brawling speeches without either truth or modestie â—he shoots his fectlesse bolt and hideth himselfe which is the fashion of a feeble coward hee conceales his name but by his speech may be discerned to be some Lucius Blastus a furibund but a figuline fellow loadned with railings lyings fabulous fictions wherewith he ouer-burdens himselfe I leaue him where I found him vexing himselfe with his owne anger tumbling and weltring in the puddle of his tumultuaâ— thoughts whereof hee cannot rid himselfe bragging most vainely but bringing nothing that may be counted worthie of an answere saue onely that for lacke of any other thing wherewith to charge me Hee carps at my Commentarie vpon the eight to the Romanes and passing by as the manner of enuious men is all the good that is in it hee findes fault with the Grammaticall construction of the seauenth verse A great matter indeede I thanke the Lord these labours of mine published in twelue or thirteene seuerall Treatises hath done good to the Church and howsoeuer they be disesteemed by you and some of