A TRVE NARRATION OF ALL THE PASSAGES OF THE PROCEEDINGS IN the generall Assembly of the Church of SCOTLAND , Holden at PERTH the 25. of August , Anno Dom. 1618.

Wherein is set downe the Copy of his MAIESTIES Letters to the said ASSEMBLY : Together with a iust defence of the Articles therein concluded , against a seditious Pamphlet .

By Dr. LYNDESAY , Bishop of Brechen .

IOHN MORRIS .

LONDON Printed by William Stansby for Ralph Rounthwait , dwelling at the signe of the golden Lyon in Pauls Church-yard . 1621.

AS in our Church ( blessed be God , ) touching the truth of Doctrine , there is no controuersie , so there is no doubt ( deare brethren ) but in the controuerted points of Policie , wee would soone agree , if wee did consider what is the power of the Church in these matters , the extent of her power , and the obedience that is due thereto : therefore concerning these , I haue thought mee● to vse this short Preface vnto you .

The power of the Church . Albeit all things necessarie to the worship of God , and mans saluation , bee eyther expressely , or by necessarie consequence , contayned in the written Word , yet the particular circumstances of persons by whom , place where , time when , and of the forme and order how the worship and worke of the Ministrie should be performed , are neither expressely nor by necessarie consequence set downe in the Word : but for determination of these , some generall rules are giuen , according to the which the Church hath power to define whatsoeuer is most expedient to be obserued , and done for the honour of God , The power of the Christian Church in electing Pastors . and edification . This is a prerogatiue wherein the Christian Church differs from the Iewish Synagogue , as is manifest in euery one of the particulars aboue expressed . First , as touching the persons , in the Iewish Church , they who were imployed in the Ministrie , were particularly designed to bee Leuies Tribe : Numb . cap 3. 1. Tim. 3. In the Christians Church neither Family , Nation , nor People , is separated for the worke of the Gospell , but the qualities , graces , and gifts of men meete for the sacred seruice , are onely set downe , and it is in the power of the Church to trie the persons particularly in whom these graces and gifts are , and accordingly to elect them . And albeit the function wherevnto they are called be diuine , yet the bounds within which , and the persons towards whom the same must be exercised , is limited by the Church , which hath diuided national Churches in Prouinces & Dioceses , and Dioceses in Parishes : so as both the election of Ministers , and the limitation of their jurisdiction , is from the power of the Church . This the Apostle calls the measure of the Canon , 2. Cor. 10. which God did measure out to him , beyond the which , he did not reach in his Apostleship : and such a rule , and measure should euery Pastor in the Church haue , beyond the which , hee ought not to passe , entering vpon other mens labour . As the Apostles had their measure distributed to them by God , so now euerie Pastor hath his bounds designed by the Church .

Secondly , vnder the Law , Their power in c●nsecrating places . Act. 15.21 . albeit the Iewish Church had libertie to build Synagogues for their ordinarie meetings on the Sabbath to prayer , and reading of the Law : yet the place , where the chiefe , and solemne worship of God was performed , was first the Tabernacle , and the Temple , both built by Gods owne speciall direction , Deut. 12.4 . and hauing the principall parts of his worshippe so appropriated to them , that in another place , the same might not be performed . But as vnder the Gospel men shall neither worship God in this mountaine ( saies our Sauiour ) nor in Ierusalem , but the true worshippers shall worship him in truth and spirit , the Christian Church hath power according to that Apostolicall Rule , 1. Cor. 14.40 . Let all things be done decently , and in order , to make choice of a place conuenient , within the bounds of each Parish , for the meeting of the faithfull to performe all the points , and parts of Gods worship : and ●his place being built , and dedicated to the worship of God , may not bee condemned , neglected , nor profan●d , but freq●ented , and kept for religious vses . Not that wee est●●me that there is any more holiness● in it , then in another place or that Gods presence , and so his worship is an●●xed more to that place then to another , but to the end religious Seruice may be performed decently , and in order , this is done .

The power of the Church in appointing times to Gods worship . Leuit. 23. Thirdly , vnder the Law the chiefe parts of Gods worship were astricted to certaine set times , & festiuities , & lawfully could not be performed on other daies : but vnder the Gospel omnis dies Domini est , omnis hora , omne tempus habile est diuino cultui , as Tertul. in his book de Baptismo witnesseth ; and Esay prophecied in his 66.23 . From one Sabbath to another , and from one New-moon to another shal all flesh appeare before me , saith the Lord . Thus the Apostles ceassed not to teach daily in the Temple , Act. 5. Act. 19. & from house to house , the Doctrine of Christ . S. Paul taught in the Schoole of one Tyrannus for the space of 2. yeres daily , and as one of the Greeke Editions hath it , from the fifth houre to the tenth . On the Iewish Sabbath , which is our Saturday , he taught often in the Iewish Synagogues . Act. 13.14 . Epitom . de fide Catholica . And Epiphanius records , that Christians kept their conuentions on Wednesday , Friday , and Sonday , by Apostolical tradition , and example . S. Augustine affirmes , That in his time men receiued the Sacrament euerie day . Epist. ad Ianuar. 118. Our owne Church , besides the Lords day , hath appointed other houres and times for diuine Seruice in great Townes , as houres for Morning and Euening Prayer euery day , for Preaching , and interpretation of Scripture , such other times as they hold to bee conuenient . Thus is it manifest , that the Church hath power to appoint other set times besides the Lords day , for his seruice , as wel by the liberty which God hath giuen to his Church to come , and worship before him euery day , as by the practise of the Apostolicall , and Primitiue Churches . Yea further , the Church hath power to appoint religious exercises , and certaine speciall parts of diuine Seruice to be performed in the times , which shee thinkes most expedient for edification . So hath our Church bin accustomed to appoint particular Scriptures to be interpreted vpon the daies so called of Exercise ; and by the first Booke of Discipline , euery Pastor is ordained to teach in his Congregation on the Sondaies at afternoones certaine heads of the Catechisme : Likewise to minister the Sacrament of the Communion vpon the first Sondaies of March , Iune , Septemb. & December . It was the custom of the Church of Geneua , in the daies of I. Caluin , Caluin ▪ 361. Epist. to celebrate that holy action vpon the day of the Natiuitie , which wee call Yule , and vpon Easter day which we call Pasche . The ground of this power is first , the abolishing of the New-moones , Festiual daies , and Sabbaths by the coming of our Sauiour , in whom the body of all these shadows is : and next , the libertie giuen by God to the Christian Church mentioned by Isaiah , as ye heard before . For as by the first we are freed from the bondage of the Law , and the obseruation of the set times therein prescribed ; so by the second , all times are sanctified to the worship of God , in so farre , that the Christian Church may make choyce of any time in the weeke , any day in the moneth or yeere for their publique meetings to his worship . And as for the Lords Day , which hath succeeded to the Iewish Sabbath , albeit God hath commanded to sanctifie it by the publike exercise of religion , yet neither is the whole publike worship nor any part of it appropriated to that time , but lawfully the same may be performed vpon any other conuenient day of the weeke , of the Moneth , or of the yere , as the Church shall think expedient . Vpon this ground Zanchius affirmed , Ecclesiae Christi liberum esse , quos velit praeter dominic . dies sibi sanctificandos deligere . And by this warrant did the primitiue Church sanctifie these fiue anniuersarie dayes , of Christs Natiuitie , Passion , Resurrection , Ascension , and the Descent of the Holy Ghost . Where it is obiected , that it is onely proper to God to make holidayes , I answer . That it is onely proper to God , to make times , and places holy , by appropriating to them a diuine worship , which may not bee performed lawfully , but in these places , and on these times ; such as the Tabernacle , and Temple , and the Iewish Festiuities vnder the Law were : for vnto them was appropriated by God a worship , which might not be performed on another day : and so these dayes did not only belong to the worship as meere circumstances , but were proper parts or points thereof , and could not bee omitted , without marring of the whole action . In which respect , these dayes were holier then other dayes , because a part of Gods worship consisted in obseruation of them . Such holy dayes the Church cannot make . But to make times and places holy by consecration of them to an holy vse , the Church hath power : for the dayes that she appoints are obserued only for order , and policie ; and haue no relation to the worship performed on them , as any Rite or religious Ceremonie belonging necessarily to the integritie thereof . The Natiuitie of our Sauiour may bee remembred , and publike thankes giuen to God therefore vpon any other time as well , as vpon the twentie fiue of December ; likewise the Passion , Ascension , and the rest of these benefits : yet wee remember them at certaine set-times , not because the times require such a worship , or the worship such a time to the integritie and lawfulnesse thereof , but to the end the worship may be performed orderly once euery yeare , in euery place vpon one day , that all people , wheresoeuer they be , at home or abroad , may bee instructed , and admonished to prayse and magnifie the grace of God , and goodnesse of their Sauiour . Herein the reformed Churches differ from the Papists , who Iudaize in obseruation of those Festiuities , because they professe to obserue them , not for order only , but esteeme them to be sacratiores & sanctiores alijs diebus , Bellar. de cult● sanctorum , lib. 3. cap. 10. & pars diuini cultus , which we doe not . For the Lords Day , it hath succeeded to the Sabbath , and is holy by diuine Institution , hauing for euidence and confirmation thereof , both a morall Precept , and the exemplarie practice of Christ , and his Apostles in Scripture . In the forth command , after the labour of six dayes , the seuenth is appointed to bee sanctified in memoriall of Gods rest from his six dayes worke ; and the particular day , not being expressed in the command , was notified to the people either by the exemplary practice of Moses , and the Church in the Wildernesse , or by tradition of the Fathers going before , if so it be , that from the Creation that day was obserued . Now after the legall shaddowes are abolished , whereof the Iewish Sabbath was one , if any will demand what day must bee obserued in the Christian Church , wee answere , that questionlesse for the quotient of the number , the day cannot bee altered , which by the Law is appointed . Heauen and Earth shall perish , but one iot of the Law shall not perish . Our Sauiour came not to dissolue the Law , but to fulfill it . In the Law wee heare that God rested the seuenth Day , that he blessed and sanctified it , and there is a libertie giuen to labour six dayes , but the seuenth is commanded to be kept holy : so howbeit the Iewish Sabbath which was the shaddow , be materially abolished as touching the particular Day , yet the Day commanded in the Law , formally must remayne , and euer be the seuenth after six dayes worke . But if yee will aske , seeing the seuenth Day in particular is not expressed in the Law , and that day which the Iewes obserued , is abolished by Christ , as the shaddow by the body , how the particular and materiall Day may bee knowne , that the Christian Church should obserue ? Vnto this we answere , that the particular Day was demonstrated by our Sauiours Resurrection , and his Apparitions made thereon ; by the Apostolicall practice and the perpetuall obseruation of the Church , euer since that time , of the Day which in Scripture is called the Lords Day , as that , which the Iewes obserued was called the Lords Sabbath ; because as the one was appointed by the Lord , for a memoriall of his rest , after the Creation , so the other was instituted by the Lord for a memoriall of his Resurrection after the Redemption . For this wee must hold as a sure ground , whatsoeuer the Catholike Church hath obserued in all Ages , and is found in Scrip●ure expresly to haue beene practised by Christ , and the Apostles ( such as the sanctification of the Lords Day ) the same most certainly was instituted by the Lord to bee obserued , and his practice in that is exemplar , and hath the strength of a particular precept . Hereby it is manifest , that the sanctification of the Lords Day is of diuine Institution , as well by reason of the diuine Precept , commanding the seuenth Day in generall to bee obserued , as of the diuine practice of Christ , and the Apostles their specifying the Day , which hath the force of a particular diuine Precept . In respect whereof , the obseruation of this Day is a point of diuine Worship , and is holy , not by Ecclesiasticall Constitution , but by diuine Institution . Moreouer this Day is holy by appropriation of it to a certaine religious vse , whereunto no other Day can be applyed , namely , to bee a memoriall of the Lords rest after the Creation , and of his Resurrection after the Redemption : As also to be a signe of our sanctification here , and of our glorification hereafter , as is manifest by the words of the holy Ghost , Exod. 31.13 . It shall be a signe betweene me and you , that I the Lord doe sanctifie you : and that of the fourth to the Hebrewes , A rest is left to the people of God , wherein we should studie to enter . For this wee must hold , that whatsoeuer vse vnder the Law , was proper to the Iewes Sabbath , wherein now vnder the Gospell both Iew and Gentile haue interest , remaynes yet proper to the Lords Day that succeeded thereto : And in that respect , this Day differs from all other Dayes being obserued not for policie and order only , but for diuine institution , and the religious vse whereunto it is appropriate , that is , to bee a memoriall , First of the Creation , as hath beene said , because after our sixe dayes worke , we rest on it , being the seuenth , as God did from the workes of the Creation : Secondly , of the Redemption , because on it the Lord arose , and perfected that worke : and thirdly , to be a signe of our sanctification , namely , that God , who hath chosen and sanctified vs to be his people , and whom we worship , is God the Creator , who in sixe dayes created the World , and rested the seuenth ; and God the Redeemer , who rose on this Day , and hauing abolished sinne , and death , did bring in righteousnesse , and life ; and God the holy Ghost , by whose power hee did rise , and by whose power we hope also to be raised againe . Vnto this holy and religious vse , this Day is appropriated , whereunto no other Day besides can bee applyed . That to conclude , the Church hath power to appoint times , for the publike worship of God , and to appoint such a kind of worship , as shee thinketh most expedient to bee vsed on these times for edification ; although shee hath no power to make the obseruation of any time , a point of Gods worship , or to appropriate thereto any part of his worship .

Finally , to end this point of the power of the Church , when the people are conuened in the ordinarie place , and at the times appointed , the Scripture hath not set downe , whereat the Pastour should beginne , how hee should proceed , and wherewith hee should close vp this Seruice : as whether hee should beginne with singing of Psalmes , or praying , or reading , or preaching ; and when hee prayes , with what petition he shall beginne , what he shall subioyne next , and so forth : what order he shall obserue in baptizing and celebration of the Supper , in Marriage , in censuring of notorious offenders by Excommunication , in Absolution : and to bee short , in all such other points of Doctrine , Discipline , and Diuine Seruice , there is nothing particularly prescribed . Although the substance of all be in the Word , yet the order , disposition , forme , and manner are left to be determined by the Church . Many of which points , are of farre greater moment , then any of the Articles concluded at Perth .

Thus much for the power of the Church . We come now to the extent of this power . It is certaine , that this power cannot reach to any thing essentiall or materiall in the worship of God : but to the decencie , and order only , The Church hath power to determine generall circumstances necessary for God● worship . which is to bee obserued for edification in the circumstances aboue specified ; Let all things bee done decently , and in order , saith the Apostle . The things themselues that are to be done , are partly specified in that same Chapter where this rule is giuen , and in the word else-where , they are fully and particularly expressed , and not left to be prescribed according to the will and iudgement of the Church , but by this Precept a power is giuen only to the Church to prescribe the decent manner , forme , and order how they should be done . And so to determine the circumstances which are in the generall necessary to bee vsed in diuine worship , but not particularly defined in the Word . So by warrant of this Precept , the Church hath no power to forme new Articles of Faith , new Precepts of Obedience , new Petitions of Prayer , new Sacraments , or new Rites , and Ceremonies , such as Salt , Oyle , Spittle , Chrisme , Ashes , holy Water , Lights , and innumerable such other things ; which cannot be reduced to any circumstances , that in the generall are of necessary vse : wherein the Church of Rome abusing her libertie , hath laid vpon the Christian Church a burthen of Rites no lesse intollerable then the Legall Ceremonies , yea , and haue imposed them to bee obserued , not onely as things belonging to policie , and order , but as parts of diuine worship , which we of the reformed Church reiect , esteeming all that to bee will-worship , which men impose to be obserued , as necessarie points of the seruice of God , which himselfe hath ordayned in his Word .

The Lawes that the Church makes in their matters are alterable . Further , because the Ceremonies and circumstances left to the determination of the Church , cannot alwayes be one and the same , by reason of the diuersity of Ages , Times , People , and Nations , touching them no constant Law can bee set downe , as is acknowledged in the one and twentieth Article of the Confession of our Faith confirmed by Parliament ; but altered they may be , and altered they should be , when necessitie requires : In which case Charitie ( sayes Caluine ) can best iudge , what is most expedient , Hanc si moderatricem patiemur , salua erunt omnia .

The obedience due to the Ordinances of the Church . The power of the Church being thus limited , it is without controuersie , that the Canons made by her touching the circumstances that in the generall are necessary for the worship of God , ought to bee obeyed so long as they stand vnchanged or abrogated : not because they contayne in them any substantiall or materiall part of Religion , or that they haue in them any diuine Authoritie , as the Commandements of God , which in conscience bind to obedience ; but because in them an order is established tending to vnitie and peace , whereby confusion , scandall , and Schisme is eschewed : and because the power of the Church , whereby these Lawes are made , is the Ordinance of God , and confirmed by the authoritie of his Word , commanding vs to obey them that are set ouer vs in the Lord , the Canons of the Church must be obeyed , for reuerence of the Ordinance and Commandement of God , which is the onely direct and immediate obiect of our conscience , and the religious band that tyes vs to the obedience of euery humane ordinance for conscience sake .

But because many excuse their disobedience with a pretext of conscience , I will shortly set downe the rules of conscience , that by the Word of God we are obliged to follow in our actions .

The first is , whatsoeuer is commanded , or forbidden in the Word expresly , The rules of Conscience . or by necessary consequence , ought to be obeyed . The next is , whatsoeuer is commanded or forbidden by the Lawes and Ordinances of our Superiours Ciuill or Ecclesiastique , the same , if it be not contrarie to Gods Word , should be obeyed , by reason of his expresse command ; Obey them that haue the rule ouer you , and submit your selues , Heb. 13. And againe , Submit your selfe to euery ordinance of man , for the Lords sake , 1. Pet. 2.13 . To this appertaynes lawfull customs hauing the force of a Law , where there is no written Law . Thirdly , touching things that are free , and are neither determined by Ciuill nor Ecclesiasticall Constitutions , we haue this rule : Let euery man stand fully perswaded , in his owne minde , that he may doe or omit that which hee intends , without the offence of God or his Neighbour , but hee that doubts is damned , for whatsoeuer is not of Faith , is sinne , Rom. 14. These are the rules of conscience set downe in the Word , concerning which it is to be obserued , that the first rule is absolute , and the second and third subiect to it . The Lawes of men and their opinions must be tryed , and iudged by the Law of God ; for as the Apostle sayes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Act. 5.29 . that is , We must obey God rather then men . As for the priuate iudgement of euery mans conscience , it is subiect to both the two former rules . That the iudgement of our minde must giue place to Gods Law , no man doubts : And that it ought to giue place vnto Constitutions Ciuill or Ecclesiastical , no man should doubt , that knowes how God by his Word hath ordayned , that euery soule should be subiect to superiour powers . It may be obiected , What if wee doubt , whether the thing commanded in the law of man bee lawfull and expedient , may wee obey thus doubting , seeing the Apostle sayes , that Whatsoeuer is not of Faith is sinne ? Vnto this the answer is easie ; first , touching the lawfulnesse of that which is commanded in a Law , no man ought to doubt , except hee bee able to proue euidently that the Law is vnlawfull by the Law of God ; which if hee doe , hee must follow the first rule , and rather obey God then men . Next , as for expedience , Rom. 14 : The things committed to the iudgement of our conscience , and which according to our faith and perswasion wee ought to doe , or omit , are not things determined or concluded by any diuine or humane Constitution , but such things as are free and indifferent , which a man may freely elect or reiect , doe or leaue vndone , without transgression of any Law Diuine , In matters of expedience where a lawful Ordinance is set downe , the same ought to be the rule of our conscience . Ciuill , or Ecclesiasticall . In such things , the Apostle willeth euery man to follow that which hee thinks most expedient for edification , and eschuing of scandall . Where a man hath not a Law , his iudgement is the rule of his conscience ; but where there is a Law , the Law must be the rule . As for example , before that Apostolicall Canon that forbad to eate bloud , or strangled things , euery man might haue done that which in his conscience he thought most expedient , according to the circumstances of times , places , and persons . In presence of the Iewes hee might haue abstayned from these things , if in his heart hee thought it most expedient , for eschuing their offence : Contrariwise , in presence of conuerted Gentiles , he might haue eaten , if hee esteemed , that by his abstinence they would haue taken offence , and doubted of their Christian libertie ; but after the making and publication of the Canon that inioyned abstinence , the same was to rule their consciences . And therefore , after that time , albeit a man had thought in his owne priuate iudgement , that to abstayne from these things was not expedient , because some by his abstinence might haue taken offence as before ; yet in that case he ought not to haue eaten , because now the will of the Law , and not the iudgement of his owne mind , was the rule of his conscience . Neither was hee now to respect the scandall , because it was remoued by the Law : for , by obedience to a lawfull Ordinance no man giues scandall , and if any take offence , both the cause and occasion thereof is the peruersnesse onely of the person offended . Tertullian saith well , Res bona neminem offendit , nisi malam mentem , that is , A good thing ( such as obedience ) can offend no man , but an euill minde ; which must bee reformed by good information , and not by disobedience , which confirmeth errour , and causes rebellion . Caluin in his 363. Epist. written to Oleuian , giues many reasons , wherefore the comfort of the Sacrament ought not to be refused to the sicke in time of extremitie , and declares that in his owne iudgement , he thought it expedient not to refuse the same ; yet he subioynes , Scis , frater , alium esse apud nos morem : fero , quia non est vtile contendere , that is , Yee know , Brother , wee haue another custome : I beare with it , because I thinke not good to make contention . Here Caluin preferreth the custome of Geneua to his owne iudgement , and will leaue that vndone which he thought expedient to be done , rather then by doing it , and infringing the custome of the Church , to make contention . What then , shall wee doe ill , that good may come of it ? for is it not euill to omit that which we thinke expedient to bee done , and that ought not to be refused , to the end good may come of it , namely , peace preserued , and contention eschued ? To this I answer , The euill which the Apostle forbids , is a thing simply vnlawfull in it selfe , and not that which in one respect may be expedient , and in another inexpedient : As to giue the Sacrament to the sicke is expedient for their comfort , but to giue it contrary to the order of the Church , is not expedient . In things of this nature , Ex duobus malis , minus eligendum est , that is , Of two euils the least must be chosen . It is euill to refuse the comfort of the Sacrament to the sicke , but it is worse to giue it against the custome of the Church , and make contention . I must therefore in this case choose the least euill , and not giue the Sacrament , because thereby the greater euill being eschued , the lesse ceasseth to bee euil , and becommeth good . It is doubtlesse an euill thing to cast our goods in the Sea , but it is worse to lose our liues : Here the least euill is to bee chosen , for the eschuing the greater , and in that respect it ceasses to be euill . Thus the rule holds in all things of this quality , when that which is euill is not vnlawfull and vnhonest , but vnexpedient and vnprofitable . And so to returne , Caluine for this cause preferres the custome of Geneua , to his owne iudgement in a matter of expediencie : for it is euer more expedient to obey a Law , and keepe a lawfull Custome , then to doe a thing thought more expedient , if it cannot be done , but by an open breach of the Law : because thereby the Law must be brought in contempt , priuate opinion preferred to publike authoritie , and so confusion , contention and Schisme brought in ; and order , peace , and vnitie shoot to the doore . To conclude , in matters of expediencie , where a Law is set downe , if wee make not the Law the rule of our obedience and conscience , but our owne priuate opinions and conceits , then must we with the Anabaptists disproue and condemne all sorts of Gouernment , and liue like lawlesse Libertines , euery man following his owne conceite ; whereunto it is certaine the peruersenesse of our nature carryes vs , that is alwayes prone to rebellion , and therefore easily drawne thereto with any shew of reason , pretext of conscience and religion : which the Penner of this pestilent Pamphlet considering , intends with Lyes , Calumnies , Falshoods , craftie Cauillations , Threatnings and Terrours of Oathes , Promises , and Subscriptions , to deceiue the simple , stirre vp the Seditious , confirme the Rebellious , & to beare down the Truth , his Maiesties Authority , the Power of the Church , and all that loue Order & follow after peace .

THou hast here , gentle and courteous Reader , a true and simple narration of the proceedings of the last generall Assembly kept at Perth , opposed to the false and lying Discourse made by the Libeller against the same ; with an answer to his Nullities ; the Oath , and Arguments propounded against the fiue Articles there concluded . These paines are chiefly taken for thy information , that thou mayest know the truth and vnderstand both the matter , and manner of proceeding in the said Assembly . Since that time , I heare they haue put the Pamphlet in Latine , and set forth other Libels full of impious and reproachfull lies against the principall men of our Church . These I haue not seene , and if I had , I would not haue deigned them any answer . For , when leauing the matter , they fall a rayling at the persons of men , that are their betters in all respects , they shew the weaknesse of their cause , & deserue nothing of wisemen , but contempt . This manner of doing is better replyed with the Pillorie , then otherwise . Wee know the eares of many are open to admit detractions , and he liues not , that is not hated by some , who will readily beleeue the most false things : yet , Wickednesse hath not so generally preuailed in the world , nor are we so vnknowne in it , as wee neede any of vs to feare their defamations . If thou , notwithstanding , doest think that such Libels require an answer , I aske thee , How shall it be done ? I know no way my selfe , but eyther to vse Apologies or recriminations . And this last were not difficile to doe : for though the Writer goeth namelesse , the Faction to whose pleasure he writes is knowne , and they that sport themselues with such libels , sending them from hand to hand , as matters of some worth . Their persons we could easily pay home , and repone true things vnto them in stead of forged , telling them no other matters , then haue beene tried , confessed , and publiquely acknowledged by those that are hottest in this businesse , of themselues : but these are the weapons of the vulgar , which we disdain to vse , & vltio haec , Christiano homini maxime indecora . As for Apologies , the Wise man saith , That they leaue suspitions in the Readers mind , & plures Sermones prouocant , & plurium : The best Apologie against calumnies , is , conuitiatores factis refellere . Luther , Caluine , Beza , the great lights of the reformed Church , and our owne Knox , had many foule aspersions cast vpon them whilest they liued ; yet did they not faint in their course , nor do they now heare the worse for them , with posteritie . Fame is not at mans disposing : and if any amongst men haue power of it , in nostra manu est , as one speakes , bene vel secus audire . We therefore resting in the goodnesse of our cause and conscience , will keepe silence , and not vnderstand such things , passing little with the Apostle to be iudged of them , or of the day of man . He that iudges is the Lord , who will lighten things that are hidden in darkenesse , and make the counsells of the hearts manifest : And then shall euerie man haue praise of God . To his grace I commend thee for now and euer .