The Bishop of Gallovvay his dikaiologie contayning a iust defence of his former apologie. Against the iniust imputations of Mr. Dauid Hume. Cowper, William, 1568-1619. This text is an enriched version of the TCP digital transcription A19489 of text S108980 in the English Short Title Catalog (STC 5915). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 361 KB of XML-encoded text transcribed from 102 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2018 A19489 STC 5915 ESTC S108980 99844631 99844631 9463 2240875617

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Early English books online. (EEBO-TCP ; phase 1, no. A19489) Transcribed from: (Early English Books Online ; image set 9463) Images scanned from microfilm: (Early English books, 1475-1640 ; 1600:20) The Bishop of Gallovvay his dikaiologie contayning a iust defence of his former apologie. Against the iniust imputations of Mr. Dauid Hume. Cowper, William, 1568-1619. Hume, David, 1560?-1630? [8], 183, [1] p. Printed by Thomas Snodham for Iohn Budge, and are to be sould at the great south-dore of Paules, and at Brittaines-Bursse, London : 1614. The Bishop of Galloway = William Cowper. A partial printing of and reply to an admonitory letter sent by David Hume. Signatures: A-2A⁴. The first leaf is blank except for signature-mark "A". Often bound with: The Bishop of Galloway his apologie. Reproduction of the original in the Bodleian Library. eng Hume, David, 1560?-1630? Cowper, William, 1568-1619. -- Bishop of Galloway his apologie -- Early works to 1800. Episcopacy -- Early works to 1800. eebo The Bishop of Gallovvay his dikaiologie: contayning a iust defence of his former apologie. Against the iniust imputations of Mr. Dauid Hume. Cowper, William, 1616 204 68586 587 0 0 0 0 0 85.59 D The rate of 85.59 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2003-07 Assigned for keying and markup 2003-07 Keyed and coded from ProQuest page images 2003-08 Sampled and proofread 2003-08 Text and markup reviewed and edited 2003-10 Batch review (QC) and XML conversion

THE BISHOP OF GALLOWAY HIS DIKAIOLOGIE : Contayning a iust Defence of his former APOLOGIE .

Against the iniust Imputations of Mr. DAVID HVME .

O what a griefe ; that hauing to doe with Enemies , wee are forced to fight with Friends !

LONDON : Printed by Thomas Snodham for Iohn Budge , and are to be sould at the great South-dore of Paules , and at Brittaines-Bursse . 1614.

TO THE CHRISTIAN READER .

AS I was on my iourney from LONDON homeward , in the Moneth of May last , I was ouertaken not farre from Darnetoune , by our Country-man , Mr. Dauid Hume , Goodman of Gods-croft . After we had saluted one another , we fell incontinent to a conference of Church-gouernment : hee excused himselfe , that his leasure serued him not at that time to stay in our companie , his vrgent affaires forcing him to post before , but hee promised to send mee his doubts in writing , and I promised him ( if it pleased the Lord ) an answere . The point I tooke in hand to proue , was , that no substanciall point of Discipline was changed in our Church . For , Ecclesiasticke Synods vsed before , are retained still , the censures of Admonition , Suspension , Excommunication ; yea , the Admission and Deposition of Pastors , or what euer else pertaynes to the matter of Discipline ; these are not remoued but rectified and roborated : in that the power to moderate and exercise these censures , is not left free to euery one , but restored againe to the Bishop , to be vsed with aduise of his Brethren : thus keepe wee still the same Discipline , but more orderly vsed .

〈◊〉 dined at Darneroune , and parted in louing manner , with all brotherly kindnes : we ouertooke him againe at Dunbar , where not finding his former humanitie , I maruelled what it could be , or from whom it c●me , that so small a change of the soile ; should make so great a change of the affection ; for in the one hee was most kinde , where with reason he might haue beene more strange ; and in the other most strange , where of dutie hee both might and should haue beene more kindly . Since that time I fore-gathered not with him , and I expected nothing , but kindnesse from him , and that the question should haue beene quietly and peaceably disputed by writing among our selues , till now that he hath begunne the publike warre . He had sent me some missiue Letters written by him to some others , crauing resolution of his doubts concerning Church gouernment . And as I was dispatching an Answere to him , I was forced to plead for my Conscience by APOLOGIE against a lying Libeller , which here Mr. Dauid against all dutie and reason hath publickely impugned . First , because I stood ●ound by promise to giue an answere to himselfe , and reason would hee should haue expected it : yea doubtlesse he had gotten it long ere now , in more quiet and louing manner , if he had not interrupted me . Secondly , I had written nothing against Mr. Dauid , I touched him not in my Apologie , and no other way gaue I him any cause to write against mee . Thirdly , hee being a priuate man , it cannot be but a great Presumption to condemne by publike writing a Church-gouernment established by Law and that without knowledge ( if himselfe be true ) for he professeth to seeke instruction concerning it , yea , without eyther calling or lawfull commission . Fourthly , before euer he sent this Refutation of this Apologie to me , or had discharged with me , he published sundry Copies of it to be seene and read of others , which in our Prouerbe we call Treason vnder trusting . Fiftly , his whole Admonitorie Treatise is full of Inuectiues in personam , without regard of modestie , yea , of that feare of God which becommeth a Christian , bringing nothing , or else very little ad propositum .

Thus hath Mr. Dauid kept no faire warre with mee , but hath very farre ouer-seene himselfe , and wronged mee , which that the indifferent may know , I haue here published his Admonition in his owne words and mine answeres . I haue omitted no materiall thing in it ; onely words of needlesse repetition wherein hee abounds . If hee had contented himselfe to iustifie the Libeller , in tramping my Name , my Conscience , my Ministrie vnder his feete , it had beene a proofe of my patience great enough . But where without reason or truth , he will beare downe a common cause , and increase offences in the hearts of simple people , I cannot of conscience suffer it vnanswered : specially , seeing vnder pretence of impugning mee , hee directly impugneth it . If my heart in this had reproued mee of my wayes , I might haue lurked in secret , and past ouer the Libeller , and him also with silence ; but an honest conscience feareth not the light , but rather reioyceth in it . Onely I craue of the modest minded Christian , that if my speeches in the Answere at any time be sharper then becommeth , it be imputed to humane infirmitie , whereunto the loue of the cause , and knowledge of mine owne innocencie hath carryed mee , not want of loue toward him or others . It is no pleasure to mee to offend any man : if any such haue escaped mee , I will not excuse my selfe in that which the wise , godly , and indifferent Reader shall thinke may iustly be reprehended .

Thine in the Lord , W. B. of Galleway .
THE BISHOP OF GALLOWAY HIS APOLOGIE .

THere are two things requisite in a man , that would doe good in a publike calling , the one is a good Conscience , the other a good Name ; the first commends him to God , and obtaines a blessing to his labours ; the next commends him to men , and procures him the greater credit to effectuate the good which hee hath intended , for the which ( said Philo ) Sicut bonum ac honestum esse , Philo de migratione Abraham● . ita & videri a● haberi pr●dest . As it is a good thing to be good and honest , so is it also good that we should be esteemed good , Nonitaque est ●●gligenda fama restum ad custodian tu●● ad dignitatem vitae vtilissim● : A good name therefore is not to be neglected , considering it is a singular helpe both for the custodie and dignitie of our life : for this cause hath it alway beene one of Sathans customable policies , who stands at the right hand of Ieh●shuah , to resist him in well doing , Zach. 3. to staine the Name where he cannot corrupt the Conscience , that by disgra●ing the instruments , he may destroy , at least diminish the good which faine they would doe : Hoc est Diaboli 〈…〉 seruos Dei mendacio laceret , Cyprian ad Anton. & falsis 〈…〉 qui conscientiae su● luce clarescunt falsis ru●oribus sordidentur : This is the worke of the Diuell , to strike the seruants of God with the scourge of a lying tongue , to abase their honest name in the hearts of others , by wrongfull conceptions , and by false reports to defile them , who are honest in regard of their owne consciences .

2 It is a difficult thing to liue in a publike calling , and not to be calumniated . So long as our Sauiour liued a priuate life , we reade not that he was either tempted by Satan , or traduced by men , but from the time that by Baptisme he was consecrate to doe the great worke of the promised Messiah , then Satan set vpon him , and the mouthes of all his cursed instruments were opened to blaspheme him . Now we know that the seruant is not aboue the master : H●●●●n Prolog . 2. 〈◊〉 Iob. Si aut 〈…〉 aut palmarom folia complicarem , vt ins●dore vultus mei panem comederem , & ventris opus sollicita mente pertrectarem ●●●lus morderet , 〈◊〉 reprehenderet , nunc autem iuxta sententiam Saluatoris volo operari cibum qui non perit , & geminus mihi error infigitur : If were set ( said Hierome ) to weaue a basket of twigs , with the bull-rush , or to twist the leaues of I'alme-trees , or by any such base occupation , I had no more adoe , but to care for my belly , that I might eate my bread in the sweat of my brow , I might doe it all my dayes , and no man bite mee or reproue me for it , but now because , according to the saying of our Sauiour , I labour in a spirituall calling , to nourish my selfe and others with that bread of life which perishes not , a double error is enforced vpon me , Virum egregium sequitur proximorum inuidia , Enuie alway followes vertue : where it can hurt no otherway , it impugnes by calumnie : Nazian. this is , as Nazianzen calls it , Malum grauissimum , generosam enim 〈◊〉 um virorum constautiam labefactere nititur : A most heauie euill , for by it Sathan seekes to weaken the constancie of good men , and so much the greater euill is it , Ambros. Quia non solum falsa componit , sed etiam quae pi●gesta sunt decolorat , Because , saies Ambrose , it not onely forges false things , but falsifies true things , deforming and defacing that with her vncouth colours , which is done sincerely , and out of a good affi●ction .

3 With the like of these weapons hath Sathan fought against mee in his peeuish instruments , euer since the Lord called mee to be a Preacher , and no maruaile , Shall a man trample on a Serpent , and not looke to be stinged ? I haue professed my selfe , by the grace of my Lord , a disquieter of Sathans Kingdome , I thinke it not strange if hee doe what hee can to disquiet mee , disquiet hee may , dishearten hee shall not . Shall I be mooued at his lying Libellers ? Tertul. No : Absit à seruo Christi tale inquinamentum , vt patientia maioribus praeparata , in minimis excid at : Farre be that spot from the seruants of Christ , that their patience prepared for greater , should faile in so small tentations , Qu● cito iniuria mouetur , Amb. Off. lib. 1. to . 5. facit se dignum videri contumelia , Hee that is hastily moued with a contumely , makes it to seeme that hee is worthie of it . What then , shall I vtterly neglect his false accusations ? No , least by them any credit I haue to doe good vnto others be stollen from mee . I will neither suffer an Absolom nor an Achitophel , A Friend nor a Foe , to steale away from mee the hearts of any of Gods people , if I may stay it . To such therefore as feare God I speake , August . ad Frat. in Erem . as Augustine did to his brethren , Mihi sufficit conscientia mea , vobis necessaria est fama mea , To mee my conscience is sufficient , but for you my good name is necessarie . Of such as are mine Enemies either of weakenesse or wickednesse , I demaund as Iacob did of Laban . Now when yee haue searched all my stuffe , what haue yee found ? bring it forth , that we may see it .

4 O , forsooth , yee were once otherwayes minded concerning Church-gouernement . In some things , I confesse , I was , in others not . Paritie in Church-gouernment I euer thought the Mother of confusion , neither can , I see that God hath beene the Author of it in any of his workes , yea by the diuersitie of his gifts he declares that hee allowes not equalitie in gouernment , where here , if any strife be about comparison of gifts , I haue no more to say , but that hee who in humilitie of minde cannot submit himselfe to obay any other , was neuer meete to bee a Ruler of others , how great so euer has gifts be .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .

And that Preachers should haue place in Parliament , to giue light out of the holy Oracle , to the Prince and States of the Kingdome , I euer thought it both reasonable and necessarie , and did by my publike voice approue it in that generall assembly holden at Dundie , wherein this matter was first motioned . And in these publike Lectures which once in the moneth wee had in our Presbyteriall exercise , for clearing the Controuersies of this time : I did in my course openly declare , how in Church-gouernment a happy meane were to be wished betweene Anarchie and Monarchie , two fearefull euils in the Church , the one proceeding from paritie , wrought confusion , as might be seene in the pitifull state of the Churches of Flanders : the other breeding tyrannie and all sort of oppression : a lamentable proofe whereof we might see in the Churches of Italy , and other parts vnder the dominion of that Romish Vsurper : thus is there not so great a cause to charge me with a change , as is alleaged .

5 But in that wherein before I misliked Episcopall gouernment , fearing least tyrannie ▪ libertie , and other euils should follow it , if now , perceiuing a Christian King most carefull out of his rare pietie and wisedome , to see it vsed vnto the right end , I haue changed my minde , as many others , both worthie Fathers , and brethren in our Church haue done , to whom the world cannot denie an honest testimonie : what imputation should this be vnto me , Ambros in Psal. 119. Cum mentem in melius mutare non leuit as sit sed virtus , sith for a man to change his minde to the better , it is no leuitie nor inconstancie , ( as the lying Libeller termes it ) but vertue ? Episcopall gouernment was embraced of this Church ere I was borne , and with it wee enioyed the Gospell for many yeares , and some that were worthie and faithfull men in this same Ministrie of Perth , wherein I haue now laboured by the grace of God almost this twentie yeares , did discharge ( in effect ) the same office of a Bishop in the bounds of Galloway , yea by imposition of their owne hands did ordaine Bishops of other Dioces . If there were then a reason , why the Episcopall gouernment once embraced , being fallen in decay , the Presbyteriall should be established , is it not now possible ( thinke ye ) to get a reason why both of them should be reunited , the one of them being ordained to honour and strengthen the other , and being reduced to that order and vse , for which anciently it did serue in the Primitiue Church . Especially seeing it is done by the fatherly fore-cast and prouident care , ( not without warrant of Gods word , example of the Primitiue Church , nor aduice of the present Church ) of such a King as God hath giuen vs , a Professor , a Confessor , a Semi-martyt , a Protector , a Preacher , a Propagator of the Gospell with vs , whose power , for any thing I can yet learne , is greater in the externall gouernment of the Church , then we haue well considered of .

6 O but , say you , by this change , the people are made vncertaine of their Religion ? This cannot be but the bolt of some enemie , or the birth of the braine of some friend ouer-farre miscaried with opinion . If it hath done euill to any , it is an argument , their light is weake : for why ? doth diuersiue of externall gouernment import a difference in Religion ? Are there not many famous Churches in Europe , flourishing this day vnder the Episcopall gouernment ? haue not many Bishops themselues beene honoured with the honour of Martyrdome , and sealed the truth of the Gospell with their blood , since the reformation of Religion : Latmer , Ridley , Cranmer , and many moe in our neighbour Church may stand for examples . I will beseech all such weake Christians to take none offence , Aug. Confess . Art. 7. where it is not giuen . Ad v●itate● fidei sufficit vt ●adem sit doctrina Euangelij & Sacramentorum administratio : It is sufficient for the vnitie of faith , that the Doctrine of the Gospell and Sacraments be one and the same : in other externall things , there may be diuersitie , yea often times the diuersitie of times , and states of people will require a diuersitie of externall things , for the furtherance of the worke of edification .

7 The Apostles did all teach one , and the selfe-same Doctrine , but did not all gouerne their Churches in one and the selfe-same manner : for Iames and Peter among the Iewes tolerated Circumcision , which Paul among the Gentiles would not doe ; yea , the Disciples of S. Peter and S. Iohn , testifie how these blessed Apostles kept the Feast of the Pass●ouer on diuers dayes , as both Eusebius and Socrates doe write : yet was this diuersitie no impediment to the propagation of the Gospell by them both . It is euer to be considered , what the worke of edification requires . For that kinde of externall gouernment which some Churches of Christ hath , and others hath not : shall there be entertained a Schisme in our Church ? and an vnnecessarie and vnkindly contention , betweene a Christian people , and their most Christian King . Since to speake in most modest termes , to giue contentment to such as are not contentious , there is no question of Faith in the Church of Scotland ( Christian people might be ignorant of this disputation about Discipline , & come to heauen neuerthelesse , if so it might please some of their Pastors ) neither is there a question betweene good & euill , but betweene good and better ; betweene two , whereof either of them haue had their course to be , when the other was not ; euen in this same Church , I doubt not , the iudicious Reader will consider this , & Wisedome shall be iustified of her children .

8 But here I know it is obiected by men , euen of moderate mindes , if such gouernment were better vsed , and these who haue receiued it , did more good with it , then it would soone purchase credit to it selfe , and be the better liked . These men I see haue nothing against the thing it selfe , but against the vse of it , by which kinde of argument now commonly it is impugned . To these it were sufficient to answere , that Artisicum errata , artibus attribu●●● mon sunt , the errors of Artisans are not to be ascribed to the Arts themselues , or to such as more wilfully reason in this manner , to answere , as Nazi●●zen did the Eunomians , Nazian. Cum in se ●ihil pr●●●●ij habeant , in nostra illud 〈…〉 Where in themselues they haue no strength , they seeke it in our imbecillitie : Et de malorum in 〈◊〉 sciutilla flammam ex●●tant & ad 〈…〉 affland● tollunt , vt longè 〈◊〉 Babilo●●●● superet : Of a little sparke of euill in vs , they kindle a great fire , by blowing vpon it with their secret surmisings , and publike reproches , till they make the flame , which they haue raised out of a sparke , to mount vp higher then the furnace of Babel : thus is it the manner of men to blame readily where they loue not .

9 But to goe further with them , as with all reason I require , that the faults of persons be not imputed to their Offices ; so with my heart doe I wish in all that are imployed with Ecclesiasticall authoritie , so moderate a behauiour , that no offence should be giuen to the weake , nor cause of contradiction to the contrary minded : but that as Iosephs preferment , tending to the good of all his brethren , forced them , who enuied it at the first , to thanke God for it at the last : euen so , credit may be conquest to vs in the hearts of them that feare God , by feruent and faithfull aduancement of the Gospell of Christ Iesus . We should neuer forget that warning which Ierome gaue to a certaine Bishop ; Rusticus Narbonensis , vide ne minor inueni ar is in Chris●● 〈…〉 in hoe seculo : Take heede that thou be not found lesse in Christ , then thou art named in this world ; thou art called a Bishop , so liue , that Christ that great Archbishop may approue thee for one .

10 But yet by some carnall and contentious spirits , who liue as if they were Demi-gods , and in their tongues God had set his tribunall , or had made them Iudges of the consciences of their brethren , it is obiected , published , and carried from hand to hand , in a Libell , as full of lies as lines , that● corrupt respects of gaine & glory hath moued me to embrace it : a fearefull crimination , if I were as guiltie of it , as they are bold to affirme it . I know it is a horrible sinne to abuse an holy calling to filthie luere : the Apostle said , that godl●nesse is great gaine , that is to say , that great gaine is godlinesse ; Questum 〈◊〉 pi●tatem . It is a peruerse order : Beza . Terrena coelestibus ●ercari , to buy earthly things with heauenly , where the spirituall Ministri● teacheth vs to exchange earthly things for heauenly , such impietie as this will be punished with a worse leprosie , then that of Gehazi . And no losse abhominable is it , to abuse it to vaine-glory and affectation of honour : it is a grosser idolattie then that of the Israelites , who of the gold and siluer which they reserued from the Lord , Hosea , 2. 8. made a Baal to themselues .

11 To such I will answere , as Augustine did to Petilian , I am a man appertaining to the floore of Christ , if I be good , August . I am there as corne , if I be euill , I am there as chaffe , Sed non est huius areae ventilabrum lingua Petitiani , But your Petulant tongue , like the tongue of Petilian , is not the fanne of this floore . If any man thinke hee knowes me better then I doe my selfe , let him giue iudgement as he pleaseth , and others beleeue him as they list : if they will credit me of my selfe , my witnesse is in heauen , and my conscience within me beareth me record , that I was not moued with gaine or glorie , and I trust to declare it by Gods grace . Amb. Off. But what ? Bene sibi conscius non debet falsis moueri , nec putare plus esse Ponderis in alieno co●●itio , quam in suo testimonis : Hee that hath in himselfe a good conscience , should not be moued with false conceptions in others , nor esteeme that there is greater waight in other mens traducing , then in his owne testimonie .

12 Now here I know it is expected , that as I haue declined the causes falsly imputed to me , so I should declare the true causes that moued me , which now shortly are these .

13 First , I perceiued a Christian King , by all meanes possible , seeking the aduancement of the Gospell , for the which it is griefe enough that his Maiestie sustaineth the greatest hatred and contradiction of the aduersaries , but more then enough , his Highnesse should want the comfort of his subiects , professors also : which when I considered , I thought it a matter of conscience to refuse to serue and follow his Maiestie in so good a course .

14 Secondly , I saw the weake hearts of many well affected Christians , through misconception , offended at the very name of a Bishop , not able out of light and knowledge to giue any reason of their misliking , notwithstanding , though it be so highly honoured by the Apostle , and commended by the famous lights of the Primitiue Church , who not onely accepted the name , but exercised the office thereof , to the great good of the Church : and that this offence might be remoued , at least so farre as my credit may carrie me , I haue embraced it .

15 Thirdly , I perceiued a perillous Schisme , and vnnecessarie diuision in our Church , for this matter of gouernment , to the great aduantage of the common Aduersarie , which gap I resolued , for my owne part , not to enlarge by contention , but so farre as my weaknesse may to close it vp , at least to make it the lesse .

16 Fourthly , I considered , that the same reason , that of old forced the Fathers of the Primitiue Church , in the iudgement of Ierome , to induce this gouernment in the Church , that is , in Remedium Schismatis , did more then manifestly require that it should be restored vnto vs : but of this the lesse I speake for duties sake , the more I leaue to be considered of them , who know the truth hereof .

17 Fiftly , the question among vs when I searched as narrowly as I could , is about Ierusalems wall , whether it should be circular or quadrangular , round or foure-squared : so the Citie be well , is this a matter for which we should make contention , it being better for the good of the Church , that any one of them should be , then that thus they should striue together , to the great hinderance of the Gospell .

18 Sixtly , and I doe verily thinke that the most famous and reformed Churches in Europe , who want this gouernment , would be glad to accept it , vpon this condition , that with it they might enioy the puritie of the Gospel , which they haue with vs , together with that libertie , fauour and protection of a Christian reformed King , which we haue , and they want .

19 For these reasons , as I was determined before , in the priuate calling of a Preacher , to reuerence and obey others my brethren , clad with the office of Bishops , the proofe whereof I gaue in these Prouinciall assemblies , moderated by Bishops , whereat I was bound to be present , so haue I at length embraced it in my owne person , being called there-vnto by the most Christian King , and Church of this Kingdome , without any motion , affection , or petition of mine owne ( if there be so much charitie in my aduersaries as to beleeue me ) I could with greater contentment and willingnesse of minde , haue giuen obedience in all dutifull submission to any of my brethren , nor to haue had any more publike charge in the Church ( if the matter had beene in my choice . ) And this doe I witnesse out of the very truth and simplicitie of mine heart .

20 If Shimei still will raile , and charge mee with a corrupt affection , let him be doing till his owne iniquitie reproue him , I am sure no well aduised Christian will fight with any such armour , for the weapons of our warfare are not carnall , but spirituall . As for others , who like barking Dogges and Birds of the night , chatter to themselues in secret confused sounds , which can bide no triall , back-biting those whom they dare not looke in the face , for such as these , why shall a man turne out of the way ? It is a sufficient punishment to such as this way with their will would hurt mee , that against their will they shall helpe me , Aug. cont. liter . Petil. lib. 3. c. 7. Qui volens detrahit same mee , nolens additmer●●●● meae , For he that with his will empaites my name , against his will , shall encrease my reward .

21 But if such busie idle-bodies will come and labour with mee in the worke of God , I hope to teach them to bestow their time more profitably , not to disquiet , as they do , their vnsetled braines with such vanities , as vanish so soone as they are conceiued , and brought forth , leauing nothing behinde them but a guiltinesse to themselues , for mine owne part I haue determined not to be contentious , for that is not the custome of the Church of Christ , but haue resolued to spend my time and talent I haue saued to the vantage of my Master , and good of my Brethren , after my weake measure , Aur●us vtluteas minuat sic malleus vrnas .

22 As for others my Brethren , whom I loue in the Lord , and will alwaies reuerence for the graces of God in them , I wish from my heart that precept of the Apostle were fulfilled in vs . 1 Cor. 1. That wee did all speake one thing , and there were no dissension among vs , but that we were knit together in one minde , and one iudgement , for since the first beginning of this question , I euer thought it a lamentable thing , that they whose hearts are ioyned in one resolution to die for Christ , if so the Lord should call them vnto it , cannot liue together in the vnitie of one minde . But this hath in all ages beene Sathans policie , where hee cannot disturbe the peace of the Church with externall euasion , he creepes in like a subtile Serpent , to disquiet it with internall perturbation , & that oft-times vpon vnnecessarie or small occasions : where-vpon hath proceeded this great rupture in Ierusalems wall heere among vs , which as it is seene of vs all , and more then enough talked of by many , so would to God , our hearts did pitie it , and all of vs endeuoured by humbled hearts toward our God , by meekenesse of minde , euery one of vs toward another , to repaire and close it vp againe . And seeing such in the condition of our humane infirmitie , that our knowledge in this life is but in part , and so our iudgements in all things cannot be vniforme , let vs take heed to the next , that difference of iudgements worke not distraction of affections , remembring that the wisedome which is from aboue , is peaceable , and that the zeale of God fights not with the weapons of flesh , such as hatred , debate , Iam. 1. emulations , wrath , contentions . I● we liue in the Spirit , let vs also walke in the Spirit , expressing the fruits of it in our liues , which are , loue , ioy , peace , long suffering , meekenesse , goodnesse , wherewith the Lord more and more endue vs all for Christs sake , AMEN .

Yours in 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 with 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 , Aug de . verb. Dom as to shew himselfe Non correctorm , sed traditorem , non correptorem , sed corrosorem , Not a corrector , Ber. epist. 78. 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 , Nazian. lib. cyg . Carm. In irae praelio risus optima est armatura , in a battell ●f warth , foughten with words , Chrysoft in Ioan. cap. 7. laughter is best armour , Quid enim , an non diues , si pauper appellatur , ridet , quia fal●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 abstul●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 . Cler. Rom. Cyp. epist. 31. 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 consci●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 , Pro. 26. 5. 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 would truly haue dealt with him in the Spirit of meekenesse , 1 Cor. 4. 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 word 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 , Ber. Vngendo sanat Christus Iehouae , non vrendo , But you are a Phisitian of another qualitie , you haue propined a Cup full of the gall of your bitternesse , it is returned backe to your selfe , Psal. 37. 14. and you must drinke it , You haue drawne your sword to slay such as be of vpright conuersation , and it is entred into your owne bowels : You would kindle a hellish fire in an heauenly fellowshippe , and pester the Paradise of GOD with the pest and poyson of Satan . You bring in workes of the flesh , hatred , emulation , wrath , contention , sedition , enuie , lying , rayling , heresie : ( for you are the first Father of this calumnie , that in our Church are Teachers of false Doctrine ) to defend , as you thinke a Spirituall cause . This is intollerable in the Church , this is to shame the Church ( so farre as you may . )

It were but a iust recompence of your presumption , to pay you home with your owne money . Neither is it alway reproueable ( said Nazian. ) Radentem vicissim radere ; I know he commends Hero the Martyr , that he came out against the Cynicks of his time , Canis aduersus veros canes : but where the iniurie concernes my selfe , I will not so requi●e you . You haue iudged my conscience to be corrupt , & done what you could to defame me , I will not doe the like to you . I am bound by the Apostles precept , Rom. 12. 17. recompence to no man euill for euill . And againe , Be not ouercome of euill , but ouercome euill with goodnesse . Ver. 21. I remember mine owne lesson in the Alphabet for Sions Schollers , it is dangerous to fight against Satan with his owne armour , to giue rebuke for rebuke , Turtul . and pay home one calumnie with another : for I know there is no difference inter prouocantem et prouocatum , Nazian. Eustochio . epist. 55. nisi quod ille prior in maleficio depraehenditur . I esteeme it neither wisedome then manhood , Cum virtute vincere liceat vitio superari , aut etiam superare , quod multo sceleratius est : When a man may ouercome by vertue , to suffer himselfe be ouercome by vice in another , or which is much worse , to striue by it to ouercome others .

But where your reproaches are not priuate , nor personall onely , but publicke , concerning the whole Church , I cannot of dutie but speake of them as they are vnder , such names and stiles as they deserue : for the cause is common , and the Ministrie of a publicke Office-bearer in the Church , is for the benefit of others , where it is good , and honest , the defaming of it , is not without the preiudice of many , that should receiue good by it . In this you haue degressed so inordinately out of the compasse of Christian dutie , that I am forced to come to you with a fire from God , to burne vp , extinguish and vndoe your vncouth fire , and with an holy anger , as the hammer of God , to beate downe the horne of your pride . That same holy Spirit , which at one time descended in the likenesse of a Doue , at another discended in the similitude of Fire . Meekenesse alway is not to be vsed : there is a time when it becommeth Moses , the meekest man of the earth , to be angrie . I dare not say I can rule anger , as he did , but shall doe what I may to restraine it . I know then onely is anger good , when it is a seruant to reason , Basil. Ser. de ira . and a Souldier fighting for the truth , Tunc neruus quidam animae est indignatio , fortitudinem ad res bene gerendas praebens . And here if any shame of this conflict arise vnto you , it is not by my deede , you haue drawne it vpon your selfe . As the dirt which the Sea foames and casts vp in her flowing , returnes backe againe without difficultie into her owne bosome in the ebbing : so is it , beleeue me , with you ; you haue here but foamed out your owne shame , your reproaches and calumnies , which you haue here heaped vp , and dawbed together with vntempered morter , so soone as they are touched , fall backe vpon your selfe , and it is not my rebuke , but your owne , returning vnto you .

You haue drawne me from mine accustomed course of studie , vnto a field of Contention , which I like not . It had beene greater pleasure to mee , and profit to others , I had spent this time vpon some other subiect , meeter for edification of the soules of men , and doubtlesse or now I had done so , if you had not interrupted me : but since you haue kindled a fire in the Church , and your selfe falne into it , and like to draw others with you into it also , I will not be so vndutifull as to leaue any thing vndone , that I may doe to quench it . And if in pulling you out of this fire , I handle you more roughly then otherwise I would , and my speeches be sharper then you like wel of to heare ; yet I hope to speake nothing against your selfe , but against your sinne , not to seeke a fault in you by searching your conscience , but to rebuke it , where you by word plainly manifest it : and in this if not you , yet at least the Christian Reader will excuse mee , your danger is so desperate , the danger wherein simple ones are drawne by you , yea the perill imminent to the whole Church so euident , by this trumpet of Sedition you haue blowne into it , 2 Sam 2● . like another Bichraean Sheba , that I am forced to doe as I haue done .

Yet by Gods grace two things I shall keepe , Patience and Loue , the one in my selfe , Aug. Marcel . Epist. 5. Cauendum enim est ne vindictae cupiditate amittatur ipsa patientia , quae pluris est habenda , quam omne quod potest inimicus etiam inuito auferre . The other toward you , I haue , and I will loue you , whether you will or not , neither shall your raging in this Feauer , alienate mine affection from you . But indeed , I looked for better fruits from you , and expected you should haue beene answerable to your stile , Theagrius . The husbandrie of God should abound in fruits of the Spirit , which are loue , peace , gentlenesse , goodnesse , meekenesse : but how farre you haue digressed from these , I hope you will see better , when you come to your selfe againe ? Psal. 55. 12. Surely if mine enemie had defamed me , I could haue borne it , or if mine aduersarie had exalted himselfe against mee , I would haue hid my selfe from him : but it was thou , O man , euen my familiar , and my companion , who delighted to consult together , and goe to the house of God as companions : What can the most professed enemie of the Gospell doe more then you haue done . You haue rewarded me euill for good , and so haue brought your selfe vnder the danger of that fearefull sentence : Psal. 35. 12. He that rewardeth euill for good , euill shall neuer depart from his house : I wish your eyes may be opened to see it , and God may giue you grace in time to repent of it . But now to come to the matter .

The spight of your furie runnes first against my name , and that with such violence , as declares a great force of inordinate affection in you to ouer-runne it , if you could . For so you begin .

THE ADMONENT .

RIght loued brother , while I am in expectation of the answere you promised to my Letters , I receiued by euenture your Apologie written in defence of your fame , as you giue it out in your Preface , and proues you should so doe by diuers authorities of diuers Doctours , yet as good will thinke Fame should be despised , or procured , and retained by good actions , &c.

THE ANSWERE .

HVmano capiti ceruicem pictor equinam , &c.

Mr. Dauid begins at right loued brother ; but that this agrees no better with the progresse of his Paralogie , then a mans head set vpon a beasts body , will be manifest in the own place . Reuel. 9. The Locusts that came out of the bottomlesse pit , had a face like a mans face , but their teeth were as the teeth of Lyons , and their tailes like vnto the Scorpion , it becomes not a professed Christian to be like one of them . Doe you not here come to mee , as Ioab did to Amasa , hee tooke him by the beard with the right hand , to kisse him , and said , Art thou in health my brother ? Pro. 26. 23. and smote him with the left hand . As siluer drosse ouer-laied vpon a pot-shard , so are burning lips , and a false heart : if a louing heart had moued your lips in louing manner , to call me Right loued brother , you would haue spared to spew out such raylings as after followes , but you haue bewrayed your selfe : Salomon heere hath found you out , to be but a guilt Pot-shard , pretending by one word Christian brotherhood , when all the rest of your words and deedes , proues the contrarie , as concerning me .

What euenture caried mine Apologie to you , I care not , I published it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , speaking truly on my conscience to men , as conscience spake vnto me , onely to remoue such offence as weake Christians might conceiue , through the calumnies of a lying Libeller , I did it with such moderation of words , as I cannot thinke it offended any man , if I were in the wrong to any , it was to my Brethren , who stand for Episcopall gouernment , in that I set it lower , to procure peace , then I should haue done ; yet it offends Mr. Dauid , though it no way concerne him , he will be a busic-bodie , and meddle with other mens matters , where-vnto he hath neither calling nor commission .

What your Doctours are , who mislike that a good name should be defended , yea that it should be despifed , I know not : you say it , but you cite them not , as good you call them , as Philo , Tertullian , Ierome , Ambrose , Nazianzene , Augustine : These men are small in Mr. Dauids conceit , here in the very entry giuing vs a taste of that humour , wherein you continue and encrease in the rest , liberall enough in your ( as good ) a word frequently vsed of them who are scant of matter , & yet faine would be contending : but this chaire is too high for you , to be the Palemon of Doctours past , and present ; can you tell their value , can you match them rightly ? you still vsurpe it , but will be found to take too much vpon you .

A name , sayes your Doctors , should be despised , or else say you obtained , and retained by good actions , not by Apologies . The first is true , no man denies it , a good name should be procured by good deedes , but why seclude you the second ? Are not Apologies lawfull , yea needfull , to conserue a good name , begotten of good actions , when an euill tongue would destroy it ? For why ? will good actions stop the mouthes of backbiters ? Will innocencie it selfe fence a man against the strife of tongues ? No , it kept not Iesus the iust from the scourge of the tongue . Was not Samuel an vnrebukeable man among men , yet forced to vse Apologie : 1 Sam. 12. 3. Behold , here am I , beare record of me before the Lord , whose Oxe haue I taken ? or whose Asse haue I taken ? or whom haue I done wrong to ? or whom haue I hurt ? or at whose hand haue I receiued any bribe to blinde mine eyes therewith ? Mr. Dauid , many a time in your admonitorie , you charge me for a corrupt louer of gaine : but I adhere to Samuels protestation before the Lord against you , and against all creatures . I could tell at how manie hands I haue refused gaine , euen for a shew of vngodlinesse , but that creature was not , is not , that can conuict me of receiuing it . And was not Saint Paul , a faithfull seruant of God , a painefull man in the worke of the Ministrie , yet compelled to plead his cause by Apologies before men . What shall I say , the Christians of the primitiue Church were men of a godly life , yet so sore oppressed with calumnies that Iustin , Tertullian , & other Fathers of the Church were forced to defend them by Apologies ? A worthy , constant , and couragious man of God was Athanasius : was he not without cause accused as a Murtherer and Sorcerer , that he had slain Arsenius , & cut off his right arme , to vse it in witchcraft , and so forced to purge himselfe by Apologie ?

And is not this it , which I tolde you so clearely in mine Apologie , but that you can see nothing , which pleaseth not your humour ? I tell you it now therefore ouer againe : It is Satans policie to staine the Name , where hee cannot corrupt the Conscience ; and to disgrace the person , by contempt of men , where he cannot dishonour them , by trapping them in his owne snare . Sore hath mine aduersarie thrust at mee , from my young yeeres , by change of tentations hath hee sought to winnow mee , if you had read my little Dialogue , it could haue told you I haue beene trained vp with the wrastlings of GOD . Many wayes hath the Enemie sought to snare me , that he might shame me , and in shaming me , might shame the glorious Ministrie committed to me , though least , and vnworthiest of all his seruants : But my Lord prayed for mee , and his grace preserued me , that Satan got no vantage against mee , to the disaduantage of the Gospell : but now hee hath changed his battell , ☞ and heere is the point ; what Satan could neuer obtaine of mee by inward tentation , hee would make the world beleeue by outward calumnie , that he had obtained it , and that he had made me a man of a corrupt conscience , and of an vnhonest heart toward God and man . Before he fought against mee with inward tentations , and I resisted him by instant prayer ; now he impugnes me by outward calumnies , he hath not , I thanke God , corrupted my conscience , but he would make men beleeue that he had done it : and here it offends Mr. Dauid , I should resist the enemie , and defend my selfe by Apologies : Since he hath changed the manner of his on-set , why may not I change the manner of my Defence ? for in all this I take him for my principall partie .

Thus stands the question betweene Satan and mee , and I am sorie for you that you come in to second him , and serue him for an instrument to carie his lies vpon the chariots of your tongue and penne , to the eares and hearts of others , for to speake according to truth : this is the place wherein you stand at this time , you haue taken you to be Satans second in this combat against me , at least he hath abused you to follow him ignorantly into it : But since there must be a winde and a firie Chariot to carie Elijah into heauen . Since there must be an Angell of Satan to buffet Paul , and keepe him from pride : Since there must be a fire to purge the sonnes of Leui , I meane of affliction , which vnto the godly is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Purgatorie fire of Pisida , since gold cannot be fined but by Lead , which consumes and finishes it selfe in the fining of it : let it come by any instrument , by you , or any other the Lord pleaseth to stirre vp , so it bring forward his worke in me , I care not .

THE ADMONENT .

MOreouer , I am sure ye know it is with the oppugning of the Discipline of Scotland , the defence of the office of Bishops : This is more then any mans fame , the fame of the whole Church of Scotland these many yeeres , the fame of the best reformed Church in Europe . It is yet more , a matter touching the Church in lawfulnesse or vnlawfulnesse , in obedience or disobedience to their God , to their Prince , as you would make men beleeue . Also of the estate of the Church in profit , flourishing , or not flourishing , and many such things of great importance , of what weight should fame be here ? And againe , If fame be ioyned with the truth , and that which is right in the sight of God , let that truth and that right haue the sway in our hearts , let it appeare in our profession . In our pretences , in our actions , let vs auow it before the Sunne and Moone , not because of our fame , but because of it selfe , we shall haue no losse thereby , our fame shall be cleared , by clearing of it . If our fame be ioyned ▪ with errour , or what is wrong in the eyes of that diuine Maiestie , so that it cannot be borne out , but by bearing out of errour , let vs not seeke to maintaine our fame by maintaining that errour ; let vs stoope to him , and renounce that foolish fame , and count it our honour so to confesse our shame .

THE ANSWERE .

HE that is first in his owne cause ( saith Saloman ) is iust , Pro. 18. 17. then commeth his neighbour , and makes enquirie of him . You haue heaped vp heere a multitude of words , huing a faire shew , not vnlike the words of the friends of Iob , good enough in themselues , but wrongfully applied , as will be seene by mine answere . Farre be it from mee Mr. Dauid , to seeke honour with the dishonour of my good God : I will still vse the words of those fortie Martyrs mentioned of Basile , Nolo honorem vnde nascetur ignominia , Basil. Ser. in 4. Mar. 1. Neither will I maintaine my Name by impairing his Truth : Nay , nay , God forbid I should so doe , but it is for his truth , and for the honour of his name that I contend to maintaine my poore name . Since the Lord hath counted mee faithfull , and put me in his seruice ; since he hath called me to be a witnesse of his truth , and since he hath blessed my Ministrie to doe good by it ; will you not suffer me to defend the honestie of it against a lying Libeller that hath sought to dishonour it ? But I know where you are , Satan would haue me a witnesse of no value , nor credit , because through grace I stand vnder the banner of Christ against him , and so would you , because I am against you in this question of Church-gouernement : you seeke so farre as you may to disgrace the man , that his testimonie may be the lesse regarded . Here is your policie , but it will not be for you . I thanke God , among men I haue more to stand with me , witnesses of the honestie and effcacie of my weake Ministrie , then you are able to bring against mee : neither am I in doubt , but the same also who for the present are with you , if it pleased God I were knowne to them , as I am to others , who haue felt the comfort of my Ministrie , would stand vp to iustifie mee against you . But to leaue men , and come before the Lord , Mr. Dauid , I dare not speake presumptuously , since our Lord in the weakenesse of one , haue pointed out the infirmitie of all , yet in some measure I may say , I haue name , and life , and all that I haue to giue vnto the Lord for the glory of his name , and fealing vp of his truth , if his Maiestie require it , I trust hee will giue grace to performe it . Neither care I what shame befall me , so it may serue to hold vp the honour of my God . If this inward testimonie of mine owne heart sustained mee not , it had beene impossible for me to haue borne the manifold contempts of flesh I haue suffered , and this of yours among the rest , but to goe from my selfe .

The discipline of the Church of Scotland , is not oppugned by Bishops , as you would make the simpler sort beleeue ; but rather it is stablished , and confirmed by them . Neither will you euer be able to proue , that the discipline of our Church at any time disalloweth the office of Bishops , but onely fights against the corruptions thereof , as the monuments of our Church , search them when you will , shall make manifest vnto you . And if you be able to make it good , that it is a hurt to a family , to haue a kindely Father ruling ouer it , then may you also proue that it is a harme to the Church , to haue an honest Bishop president in it ? This is for the honour and name of the Church of Scotland , which now I maintaine according to truth , and set it downe in this assertion .

The Church of Scotland , ☞ with the puritie of Doctrine , not stained with any blot of Heresie , hath also kept a sound , and constant forme of gouernement , without alteration of any point of Discipline in substance , mending onely some circumstances , as time required , to make them serue for the greater edification of the Church .

This is the point I promised to cleare vnto you , I hope to make it plaine or I end , and should haue cleared before now , if your Katagoric Pamphlet had not distracted mee . This Mr. Dauid is the state of the controuersie : This is a truth , which neither you , nor your Trident Fathers , nor your Sorbon Doctors , none with you , none by West you , none by East you , none about you will euer be able to impugne . And if you , or they haue any compassion of this Church , if you be her Sonne , a Christian , borne againe in her bosome , if you haue sucked out of her breasts the milke of consolation , then I am sure you will feare to impugne it : Since as I said it is a truth , it is the honour of your Mother , who in all times hath kept one constant tenour of Doctrine and Discipline , since it procures peace in her bowels , since it stops the aduersaries mouth , and remoues offences from the weaker ones .

THE ADMONENT .

I Am sure you know that this defence of your name , is with the touch of many mens fame , euen all those who are of a contrarie minde in matter of Discipline : but you thinke you care not for that , it is lawfull for you to defend your owne , though with the interest of theirs . And againe you say : That such as shall be liberall to speake against you , appearingly you call them carnall contentious Spirits , Demi-gods , as if God had set his tribunall in their tongue , or made them Iudges of mens Consciences , Libellers of lies , Shemeis , Raylers , Busie-bodies , Night-birds , &c.

THE ANSWERE .

DOe you not here speake as one of the children of men set on fire , Psal. 57. whose teeth are speares and arrowes , and their tongue a sharpe sword ? Are you not heere blowing at the coale , to kindle if you can a fire among brethren . To strengthen your feeble cause ▪ you cry for a partie ▪ and goes about , not with the godly policie of S. Paul , to deuide Pharisies and Sadduces , but with the godlesse impietie of the Serpent , to sowe the seede of dissention among brethren . That euill-one doth it in the night , when men are sleeping , and you are not afraid to doe it in the day , Psal. 58. and all men looking vpon you . Is it true which you haue said , speake you iustly , and haue you iudged vprightly ? Will you throw these words of mine against my brethren ? are you become so brazen-fac'd ? haue you shaken off all shame , and taken libertie to say what you like , yea euen against your owne light ? for you dare not say plainely to it , but appearingly , say you , I call them so . Are not my words plaine ? said I not in mine Apologie , I am sure no well aduised Christian will fight with such armour ? if I thinke no Christian will doe it , farre lesse will any brother of the Ministrie doe it . Are they who are contrarie minded in Church-gouernment , otherwise stiled by mee , then Reuerend Fathers , or Brethren ? God knowes they are so in my heart , as I haue termed them in speech . Yet you say I haue iniured them in their name .

My speech was then against a lying Libeller , and some other professours , whereof some are preposterously zealous , others prophanely presumptious , to giue out rash iudgement of all men . I knew not then that you had beene one of that sort , but since my words haue beene to you like the breath of the Hart , to draw such a Serpent as you out of your denne , and make you know your selfe in your owne colours , I cannot but tell you plainely , that you are one of them , to whom all these Epithets rehearsed by you are competent , a few onely excepted , Carnally contentious a rayling busie-bodie , a Dem●god ; vsurping Gods tribunall , you haue here declared your self but of others I cleare you , that you are not a night-bird , a chatterer in secret ; a biter behinde backes : For the height of your pride , and stoutnesse of your conceit carries you so farre , that you thinke it too little for the greatnesse of your reputation to be a Pestilence walking in darknesse . Psal. 91. 6. Nay , for the honour of your name , you must be daemonum meridianum , a plague that destroyes at noone , and an arrowe that flies by day , to slay the innocent . This is wickednesse more then enough ; and yet , Vt sit supra modum peccans peccatum , you will adde drunkennesse to thirst , and not content to slay one , you will ( as I said ) be a fire-brand in the Church to burne all , kindling , continuing , encreasing fierie contention among brethren .

It became you rather of Christian dutie ( if you knew it ) to bring words of modestie , truth , and loue , like water to quench the fire that is , then by words of strife and contention , to kindle it where it is not , et sic oleum camino addere . Thinke you Mr. Dauid to goe betweene vs and our brethren ; beleeue mee , they neede not your patrocinie at our hands , nor we yours , or any mans at theirs , euen the Lord knowes how wee haue tendred their names , they are our brethren , wee dare goe neerer them then you , to liue with them , to die with them : where discrepance of iudgement is about things externall , God knowes it is with our mutuall griefe : where consonance is , as blessed be the Lord it is in all points of Faith , it is with our mutuall ioy . And since the beginning of this Controuersie , I did euer thinke it a lamentable thing , to see such as agree in vnitie of faith , disagree in a matter of Discipline , and that those who could happily haue concorded on a scaffold , to scale the truth of God , professed by them both ; if so the Lord had called them vnto it , should thus vnnecessarily discord for a question of externall Church-gouernement , in it selfe not absolutely requisite to Saluation .

But this ( as I said in mine Apologie ) is the pittifull condition of humane infirmitie . If I cannot mend it , I shall at least mourne for it , and will daily pray to my God , that he would set peace in Ierusalems borders , and vnite the hearts of his seruants into one . Neither will I despaire of it , but will pray the Lord to stirre vp in this Church such a man as Athanasius was , and blesse the worke of this Vnion in his hands . A powerfull instrument of the Lord was hee to conserue puritie of Doctrine by his singular constancie , with peace among Preachers by his godly wisedome : for this was he renowned , as Columen Ecclesiae in his time . Many times was hee banished by deceit , and often-times forced to flie , to eschew the furie of his enemie : but none of all his sufferings purchased him such commendation as this , that when hee came home , and found a Schisme among the Fathers of the Church , for a greater cause then any that is among vs ( praised be God ) yet he happily composed it , Nazian ▪ de laude Athan. Vtraque enim parte leniter & humane accersita verborumque sententia diligenter , & accurrate perpensa postaquam Concordes reperit , nec quantum ad doctrinam quicquam inter se dissidentes , ita negotium transegit , vt nominum vsum ipsis concedens , rebus ipsos constringeret ▪ For calling both the parties with meekenesse and loue vnto him , and iudiciously pondering either of their opinions , he perceiued that concerning Doctrine there was no difference , the diuersitie was about words , the matter which either of them beleeued , one and the same , hee did therefore so compose this discord , that leauing vnto them free the vse of the words & names , hee bound them both with necessitie of the matter it selfe . I wish againe that such an Athanasius were among vs , for I can see nothing but strife about words and persons ( there being otherwise agreement both in the matter of Doctrine and Discipline . ) The same power of gouernement that now is in our Church , was alway in it , now vnder the name of a Bishop , before vnder a name equiualent to it . And when both the names were silent ; yet the power of them both euer exercised by some : When the name was not , the matter remained , the power I meane in substance : But now contention is growne to such heat , that an Office toll●rably lawfull , needfull in it selfe , is thought vntollerable vnder such a name , and for such persons as are with it , or against it . A lamentable matter , for the which I sigh within my selfe , and doe yet the third time cry for an Athanas●us .

But till the Lord send this , I make knowne vnto you , that you haue no cause to wrest my words against my Brethren of the Ministrie , what euer their iudgement or opinion be concerning Church-gouernement , I would be loath to speake of them , as you haue alleadged : and therefore because I see the heat of contention in you is yet encreasing ; remember that when I speake of men of your humour , your sort , your band , your fellowship , I meane of such as the Libeller , and you haue declared your selues to be . Men that sets by loue , for a liking of their opinion , that spares not to forsake the bounds of modestie , yea , and Christianitie , debating their priuate iudgement with contention , rayling , lying , backe-biting : this is Satans armour , and is not meere to be vsed in defence of the cause of God : but now this first part of your Paralogie containing raylings against my name , you conclude this way .

THE ADMONENT .

LOe , Brother , what I thinke right concerning your name .

THE ANSWERE .

THis is the second , and yet the last time that you vse any word of meekenesse and loue , they stand alone in this your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and thinkes shame of the rest , Pro. 26. 28. As hee that faigneth himselfe madde casts firebrands , arrowes , and mortall things , so dealeth the deceitfull man with his friend , & saith , am not I in sport ? Mr. Dauid in a furie , without rithme or reason , strikes all that are about him , friend or foe , as you will heare , and then will mend all with a word , I am but in sport , and am your brother . Salomon sayth , that this is to play the deceiuer .

THE ADMONENT .

YOur fame is in a hard case , Sect. 2. very hard to be cleared from some blemish , &c.

Thus stands it with your fame , Sect. 4. which I cannot see , how it shall be remedied . And againe : Chiefely that Idoll Fame , which you trauaile so to maintaine : beleeue me there is no remedie , downe it must , and best by your selfe , your owne hand may pull it downe more easily , others must more rudely . Thinke not ; your Apologies will doe the turne , Palmodies must doe it .

THE ANSWERE .

GOod Mr. Dauid , be not so sodaine ▪ be appeased but a little , and I will pay you to the vttermost farthing ; if I doe not , then pull all downe at your pleasure . A righteous man ( saith Salomon ) hath compassion ouer his beast , but the mercies of the wicked are crueltie . Mr. Dauid , why wil you be so cruell as at one stroke to slay both my selfe and my name , yea to burie my name , ere I be dead my selfe ▪ and that without anie pittie or compassion ? If you had anie loue , you would haue mourned at least a little ouer it , because once it did good , once it smelled well . Though there be not a Tribe cut off from Israel ( and euen they were sorie for it , Iudg. 21. 6. which had done it ) yet is there a man in your conceit cut off from Israel , and you insult in the doing of it , yea , and haue triumphed with your complices during this interim of a none answere , neither can you keepe it close , but in your pride proclaime it , that you haue slaine a man . 1 Sam. 30. 16. Yet it is but the Amalekites daunce : your pray will quickly be taken from you ; what you thought you had done , you will finde it vndone . It but fareth with you , as Philo saith it did with Cain : Then Cain arose against his brother Abel , and slew him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Phil. whom slew he ? not Abel , no : hee slew himselfe . It seemes , saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an incredible Paradoxe , yet is it true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Abel is taken away in the foolish minde of Cain , but he liues in God a blessed life ; and my name which in your conceit is past remedie , I suppose with you it is perished cleane in Preston , and you haue buried it there , neuer to rise againe : yet I am a man that beleeues the resurrection of the dead , euen of them who are dead , & buried in Preston also . Athan. cont. gent. But Mr. Dauid , know you not that the Sunne shines clearely in some parts , euen when it is obscured in others ? I am sure you cannot be ignorant of this , that when the Sunne is obscured by clouds or smoake in Preston , yet other parts of the Kingdome sees it clearely enough , and there also where it is obscured for a time , it will shine againe . Who sent a winde , and draue the Locusts of Egipt into the red Sea ? Who scattered the smoake that came from the bottomlesse pit , to darken the Sunne ? Is it not the Lord who soweth light for the righteous ? hee brings to light things that are hid in darknesse . I will still walke in the innocencie and simplicitie of mine heart , and not spare to speake to men , what I haue beene taught of God , nothing moued either with your calumnies , or other mens contempt . 2 Sam. 6. 22. Mich. 7. 9. And of these men that haue despised me , shall I be had in honour : when God shall plead my cause , execute iudgement for me , and bring me forth into the light .

But now as Satan in the tempting of Iob , proceeded from a small tentation to a greater : so Mr. Dauid not content to trample my name vnder foote at his pleasure , makes corruption also vpon my conscience . Hee iustifies the former Libeller in plaine termes , and will needes haue mee guiltie of a corrupt loue vnto gaine and glorie , for these are his words .

THE ADMONENT .

MEn searching what should haue moued you to change your minde , Sect. 3. lights onely on these two , Gaine , and Glorie , as the onely appearant : for what could you euen say your selfe , if you saw diuers Hammers hammering a vessell , and it endured them all , and broke not , till the golden Hammer come , and so soone as it hits , the vessell leapes asunder at the first stroke : what would you thinke but that the golden Hammer had broken it ? &c.

THE ANSWERE .

AS athorne in the hand of a drunkard , so is a Parable in the mouth of a foole ( saith Salomon ) for a drunkard taking a thorne in his hand to strike others , Pro. 26. 9. hurteth himselfe with it , and a foole pierces himselfe with the Parable wherewith he thinkes to pricke another . Mr. Dauid , this false supposition of yours is answered by another , which is true : what if the vessell was broken , or euer the golden Hammer touched it ? if they who could best see , being neerest vnto it , saw that it was so : if the change was made , or euer the Bishopricke came , is he not a lyer that will say the golden Hammer did it ? What euer you had said of the cause it selfe , or of my name might haue beene somewhat excusable , these are things externall ; but how take you this boldnesse to iudge another mans conscience ? Iob. 28. 15. 3. Who art thou that iudgest another mans seruant ? hee standeth , or falleth to his Master . My cause you thinke you know perfectly to be euill , my name it pleases you to terme a vaine Idoll , which you will haue pulled downe , though the smoke of your pride darken your minde , so that you know none of them as they are : but as for my conscience , I am sure you know it not at all . The iudgement of conscience belongs to him who iudges the highest things , Who searches the r●ines and the heart , it is the Lord that makes the weight of the winde , and weighes the waters by measure , hee trieth the perfection of all things ? How then vsurpe you the Lords roome , to iudge things that are secret ? Will you sit downe on his tribunall ? or otherwise . Cum iudicare nescias cur vis calumniari ? Ambros. Why will you calumniate , where you cannot iudge ? why speake you euill of that , which you know not .

Now euen the God of truth , who hath the eies of fire to pierce into the soules of men , knoweth that you haue giuen out false iudgement against me : Aug. de Ciuit. Dei . lib. 10. ca. 4. Deus font est omnis beatitudinis meae , ipse finis omnis appetitionis meae , As the Lord is the fountaine of my felicitie , so is he the end of my desires : Psal. 37. Whom haue I in the heauen but thee ? and I haue desired none in the earth with thee : my flesh failes , mine heart also , but God is the strength of mine heart , and my portion for euer . Nazian. Quem stercoribus animum adijciam , Shall I set mine heart vpon dung ? Was euer it so Lord since I knew thee ? This false accuser would foule the face of my soule with it ; looke vpon it O Lord , and consider it .

Perceiue you not how like you are to the Diuell in this accusation , what a false imputation was it which he laid to the charge of Iob , the man of God : Doth Iob serue God for nothing ? Hee accuses him not of any corrupt action , he could not , he accuses him of a corrupt affection , that he was but a hireling , and a mercenarie worshipper of God , one that serued God , not for loue of God , but for loue of gaine which he got from God : this is the voice of the accuser , hee is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and how is this , that you will be like him ; will you also be a false accuser of your Brethren , imputing crimes to them , which you , nor no flesh can know , farre lesse qualifie ? May it not content you to examine their actions ? how presume you to enter into their affections ? See you not how Satanicall this is to leaue the action , and to iudge the affection ? Perswade your selfe , Mr. Dauid , the sinne in the world that hath had least credit or commandement of mine heart , is Couetousnesse , and loue of gaine ; Psal. 119. it had neuer force to encline mine heart after it , I thanke the Lord : and yet you would blot mee with it , you haue done me great wrong : the Lord lay it not to your charge .

THE ADMONENT .

ANd to what effect serues such and so many words ? One onely argument had beene better then them all , but you bring neuer a one , onely for all arguments you appeale to the testimonie of your conscience , which as it is the best comfort inwardly , so the worst probation outwardly , for may not any man purge himselfe of ambition and couetousnesse , and whatsoeuer can be seene outward ? Men thinke all makes against you .

THE ANSWERE .

BVt I pray you , Is not the crime which the Libeller first , and you next impute to mee an inward crime , and how can it be cleared , but by an inward purgation ? If the accusation were of an outward fact , it behoued to be answered and auoided by outward proofes and arguments , though euen in these oft-times the Oath must decide the controuersie for lacke of other probation : but here it is an internall guilt of a corrupt affection , wherewith you charge me , and where can I goe to improue it , but ad domesticum tribunal , to the internall testimonie of anvncorrupt conscience ? Any equitable man may see how your preiudice blinds you to denie a principall , when S. Paul retired to this defence , Rom 9. 1. I say the truth in Christ , I lie not , my conscience bearing me witnes in the holy Ghost . Might not his aduersaries haue answered him , as you doe me , The testimonie of conscience is the worst probation outwardly ? yet he vses it . My Apologie stands Apologetique for any thing you haue said ; and I meruaile not you doe what you may to make mine Apologie no Apologie : Since you are so pert to doe what you should not , to make my conscience no conscience . It is more high then that you can reach vnto it , more secret then that you can see it : Tu vides in facie , Deus in corde , Man lookes into the countenance , but God beholds the heart .

And if wee shall compare man with man , it is certaine in this knowledge , you can no way compare with me : Ber. ad Og●r . Epist. 87. Certum est quod eo ipso mihi notior sim , quam tibi , quo propinquior ideoque magis credo mihi de me videnti me , quam tibi o●inanti de me , quod non vides in me . Sure it is , I know my selfe better then you can know me , I am neerer mine owne hart then you , and am priuie to my conscience , which you cannot be , and therefore haue reason to beleeue my selfe of that which I know , and see in my selfe , rather then you who are but an Opinator , not a Spectator of mine heart , and thinke you see that in me , which I know you see not . But since you are of this humour , voide of loue , which beleeueth all things , that you will not credit a Brothers declaration of his conscience , I must in this leaue you to your owne conceit , which I credit verie well , to be such as here you haue declared it , that is , both lawlesse , louelesse , and truthlesse , as will better appeare in that which followes , wherein to strengthen your calumnie , that the loue of gaine and glorie moued mee to accept a Bishopricke , you would make vs beleeue that most part of honest men are as deepe in this contumely as you are : for these are your words .

THE ADMONNET .

ANd howbeit , some will indeede be sober , and not so bold to affirme any thing precisely , setting themselues , as you plaine that Libeller doth , iudge of you , or any other mans conscience , yet you may be sure the most modest , knowing of no change come till the Bishopricke come , thinking that , the most , yea the onely likely cause of the change , can but suspend their iudgement , and what they encline , encline to that , as most apparant . Againe , whatsoeuer can be seene outward , men thinke all makes against you ; then a little after , Who can say that will say any thing at all , but that it is the golden Hammer hath done the turne ?

THE ANSWERE .

MAster Dauid , beleeue me , you are now like a man out of his owne element , confused , and perturbed in your thoughts , if they be according to your words . It were best you should hold you at your olde tune of cauilling talke . There you speake like your selfe , and it flowes best with you : now you would come to speake words of modestie , and they will not mouth for you ; for what language is this , I pray , though sober men be not bold to affirme it , yet the most modest will encline to it ? Perceiue you not how you reele , and roue , and knowes not what you say ? Doth not one of your words dash and destroy another ? They suspend their iudgement ( say you ) and yet they encline to this as most apparent . Sober men will not affirme it ( say you ) yet the most modest will : and why forsooth ? Because ( saith Mr. Dauid ) It is most appearant . I pray you , doe sober and modest men encline their iudgement to and fro by appearance : and since as you say , Most modest men suspends their iudgement , why are you not one of those most modest men ? why praecipate you , and giues out rash iudgement ? O but s●y you , you knew no change till the Bishopricke came : What of that ? you knew it not , nor your complices , therefore it was not . It was knowne clearelie enough to such as were familiar with mee , it was knowne openlie in the Synods of Fyffe , yea vnto manie that desired not to know it : it was made knowne euerie day in the Presbyterie of Perth , from the time that once the Episcopall gouernement was receiued againe by order of the Church , by act of generall assemblie , with approbation of his Maiestie , I resolued to conforme my selfe , and from that time declared it in communing , reasoning , disputing : honouring Bishops priuatelie , publicklie , all that I could , and willinglie would haue liued content all my daies , to haue giuen honour to anie Brother of the Ministrie , aduanced to that office , rather then receiued it . This is the verie truth , though it was not published in Preston , nor knowne to Mr. Dauid .

And where you say , that Gaine and Glorie are the onelie apparant causes , and most modest men enclines to them as most apparant , and that whatsoeuer can be seene of men outwardlie , makes all against me . Now God be thanked it is but apparantlie , and it is but the thought , and sight of men , and that of your men , it is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mans day , mans iudgement , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and of such men whose iudgement I set little by : my reason is , because by their owne confession , it is but iudgement by appearance . Will Christian Religion teach you to iudge by appearance ? Is not this the praise of our Lord , who as he is a Prince of Saluation , so stands hee also for a Paterne of righteousnesse vnto vs , Hee shall bring out iudgement in truth : why bring you out iudgement in vntruth ? he iudges not by the hearing of the eare : why doe you giue iudgement vpon report ? hee iudges not by appearance , and you spare not to condemne the conscience of your brother , hauing no reason for you , but appearance . Is not this too weake a probation for so strong a calumnie ? Who may not see , malice hath moued you , no light hath led you : you haue bewrayed by your speech the weakenesse of your cause , the wickednesse of your heart , which God forgiue you . Now you conclude this point .

THE ADMONENT .

WHo can say , that will say any thing at all , but it is the golden Hammer hath done the turne ?

THE ANSWERE .

HOw long will you vexe my soule , and torment me with words ? Iob. 19. 2. you haue now tenne times reproached me , and are not ashamed : you are impudent towards mee . Haue you forgotten what you said euen now ? Were not these your words : Sober men will not say it , modest men enclines to it but by appearance ? Yet now you will make vs beleeue , that such as will say any thing , can say no otherwise , but as you say . Mr. Dauid , Mendacem oport●it esse memorem . Frequently you bragge of this , that all men , whom you know , thinke as you thinke , and so with the terrible shew of your associates , like an Armie of the stuffed skinnes of Indian Elephants , you would afray vs . I am sure when your great multitude , mustred vnder generall titles , comes to be viewed , they will be found , as I haue said . For doubtlesse , godlie , modest , & learned men , howsoeuer they be minded concerning the cause it selfe , will no way approue your carnall debating of it , nor yet allow that which you haue said : they will be loath , I warrant you , to come vnder your standard , neither will they thinke their cause strengthened , but dishonoured by your Patrocinie . Thus will you be found but like Chaucers Cooke , busie where you neede not , taking paines , for which no side will giue you thanks . And these being remoued from you , who with their iudgement in Church-gouernement , retaine inward sobrietie and brotherlie loue with meekenesse ; the remanent that will stand vp with you , to maintaine your carnall , and contentio●s raylings , will trie as I haue said . Your great Vniuersalitie will be reduced to a small fellowship of strait-shod Gentlemen , and to speake as it is , A Diocie of Donatists , of whom you may read what hath beene the iudgement of the godlie , Horum spiritus homicida & mendax : Who thinke there is no Church , no Religion , no Conscience but with the men of their opinion : and if any man be otherwise minded , then forsooth hee is not a Brother , you must keepe no companie with him , you must not salute him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nor walke in the streete or way with them . Fie vpon this pride , what should such wickednesse doe in Sion ? away with it to Shinar , meeter for Barbarians of Moroco , then for Christians of the beloued I le . In Africk it dwelt of olde , I would wish ( if I might lawfullie ) it were there againe , and this Church were quit of it .

Now in the third roome , Mr. Dauid in most furious manner , inuades my Ministrie , not vnlike that fourth , fearefull , and terrible beast which Daniel saw in the vision , with iron teeth , deuouring , breaking in pieces , stamping vnder feet all ●●at is before him . Now he speweth out the superfluitie of his malitiousnesse , and with most false and horrible calumnies he chargeth me .

THE ADMONENT .

ERrour must be confessed . 2. Erroneous Doctrine , yea false Doctrine . 3. Rash affirming of vncertainties . 4. Inconsideratenesse , temeritie , headinesse . 5. Inconstancie . 6. Papisticall implicite faith . 7. Falsefying of Gods message , speaking that whereof he had no warrant from him . 8. Prophaning the chaire of veritie . 9. Carelesnesse and sloath in your calling , that in a great , high , and speciall question of it , being so long a Past●r , you neuer searched to know the truth of that point .

THE ANSWERE .

O Lord , false witnesses are risen vp against mee , they charge me with things which I know not . Psal. 35. 11. O righteous God , Psal. 7. 9. who trieth the hearts and the reines , and hast proued and visited mine heart in the night , Psal. 17. 3. plead thou my cause , and let the lying lips be made dumbe , which cruelly , spightfully , and proudly speake against the righteous .

The answere which our Sauiour gaue his Disciples , when they willed him to bring fire from heauen vpon the Samaritanes , is not vnproper here for Mr. Dauid : for hee hath here multiplied against me so many grieuous imputations , as ( if they were true ) might iustly make me worthie both of fierie wrath from God , and of all indignation from man . But M. Dauid , you know not of what spirit these railings haue proceeded . Saint Iames saith , Iames 3. 17. that the wisedome which is from aboue is pure , peaceable , gentle , easie to be entreated ( no oath of conscience can entreate Mr. Dauid . ) It is full of mercie , he is so full of malice that hee runnes ouer : for who will say but that the house is full of smoake when it commeth out at the dore and window ? It is without iudging : he is bold to iudge the most secret things . It is without H●pocrisie : hee at one time kisseth and killeth , with Ioab . The same man whom at one word hee cals A beloued Brother , at the next word hee cals An abhominable man , a false Teacher , &c. His mouth is full of bitter enuie and strife , his tongue set on fire of Hell would set on fire the course of Nature ; yea , the whole Church if hee could ; this wisedome descends not from aboue , but is earthly , sensuall and diuellish , saith S. Iames. Loe where you are Mr. Dauid , see by what Decree you are condemned in this doing ; not mine but the Apostles . Is not this the monstrous birth of your Viperous minde ? Looke backe to it againe , and see if it be well faced or not ? Thinke you not shame of it ? or otherwise will nothing content you , except yee be the Basiliske , king of Serpents , and crowned as chiefe of railers ?

But let vs examine more narrowly , and see what truth is in him . Psal. 19. 12 You will first haue mee to confesse an error : why not ? I daily doe it , who knoweth the errours of his life ? Errare possum , Haereticus esse nol● . Wee are men and may fall into errour , from Heresie Grace will keepe vs , and mine heart abhorres it . But are you Mr. Dauid and your fellowes free from errour ? Aug. Homo , iuste sanct●le , tune sine macula ? N●z . orat . 39. in sancta luminaria . Holie one , tell mee , are you without blemish ? Dic mihi noue Pharisae & nomine duntaxat pure : Is it so ? I hope you will thinke shame to be a new Pharisie , Ambros. pure in name onely . Audes tu mundum te dicere , qui etsi operibus mundus esses hoc solo verbo immundus fieres ? Dare the Catharan , Nouatian , Donatist , say he is cleane ? albeit in regard of his workes he were cleane , yet this same proud word would make him vncleane . But I thinke Mr. Dauid will confesse error also ; why then casts he the first stone at mee ? O forsooth Mr. Dauid is a common Christian , and I am a Preacher ; But may not a good and faithfull Preacher commit an errour ? To cite a testimonie of Scripture not out of the right place is an errour : to draw a sense out of the words , not consonant to the course of the Text , suppose agreeable to the Analogie of Faith , is an errour : to say that Timothie placed in Ephesus was an extraordinarie Euangelist , seeing it is plaine hee was setled there as an ordinarie Bishop , may be an errour but no Heresie : to say that Papall Hierarchie came out of Episcopall authoritie , is an errour , for it is not the proper cause of the other ; but who will call it Haeresie or falsifying of Gods message ? And many other waies ( not needfull to be repeated ) may Preachers commit errour , which yet are not Heresies . God forbid they so were .

O but it is an higher Commission , which this Legate from the Legion , hath brought against mee . Hee is to accuse mee of many points of Treason against the most high God , for so hee reckens them out : You haue taught erronious doctrine false doctrine , and deceiued others . Auoid Sathan , thou art shamelesse in lying . You haue falsified Gods Message . Goe behinde mee Sathan , you are diuellish in railing . You haue prophaned the chaire of veritie . The Lord rebuke thee Sathan . Mr. Dauid , this is not you ; I will neuer thinke the good man of Gods-Croft hath said this : no , it is but subtle Satan , abusing the sillie Serpent . Aug. Vas es , alius te vtitur ; organum es , alius te tangit . The Apostle leades vs to this consideration , Ephes. 6. We wrastle not with ●lesh and bloud , but with Principalities , Powers , and spirituall Wickednesses . In this you are but Satans Serjeant : Is est qui omnia peccata nostra rimatur diligentia inuidi● ; It is hee that searcheth all our sinnes with the watchfull eye of Enuie . I am onely sorie that you are thus abused by him , and haue learned Ex vno multa facere , so cunningly to calumniate , and to imploy your engin to make a mountaine of a mote if you could finde it ; yet you would seeme modest , and professe you are loath to touch ; but can you be more malicious , and if yee can I defie you . For I must tell you , many a time hath Satan troubled mee with his grieuous accusations , so much more fearefull then yours , in that they were internall : I haue appealed and drawne him before the highest Tribunall , and there sundrie absoluitorie Decrees hath my God giuen mee against his false imputations , by many glorious victories hath the God of peace trampled Sathan vnder my feete . Rom. 16. And now you come in , as it were vpon a new factorie from him , to charge me againe with the same criminations , and pursue mee before the Iudicatorie of men . Sillie man , why haue yee done this ? Seeing I haue endured the roaring of a Lyon , thinke you that I will be commoned for the biting of a Flea ?

Euen Satan himselfe , as false as he is , knowes , and if hee could speake any truth hee might tell you that you are here miscarried from the truth : I am no prophaner of the Chaire of Veritie : I haue gone to the Pulpit in much feare and trembling ; I neuer went to it vnsanctified by Prayer , and the best part of that houre of preparation , haue I spent lying vpon the ground on my face , with teares and cries begging the Lords mercifull assistance . And after greatest humiliation , I haue found his most comfortable presence . I am forced to vtter that which I thought neuer flesh should haue knowne , for answering this shamelesse Accuser , who chargeth mee as a prophaner of the Chayre of Veritie .

And as for false Doctrine , you are the first aduersarie ( among Professors ) that euer charged any in our Church with it . Is any Article of Faith denyed ▪ because the gouernment which you would haue is denyed ? Are they all false Teachers who stand for defence of Presbyteries against Episcopall Gouernment : or will you haue them false Teachers who stand for the maintenance of Episcopall gouernment ? Doth the one of them so esteeme of the other ? You will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Doctor of the Law , but vnderstand not what you speake , nor what you affirme . Can you call it false doctrine which impugnes not any article of Faith ? Know you not that Preachers are the lawfull Iudges of true and false Doctrine ? Spiritus Prophetarum subijcitur Prophetis ; You are no Prophet nor Preacher , God called you not to that honour , yet your pride causeth you to stretch your selfe beyond your line , and to giue out against a Preacher a decree of false Doctrine .

You would haue it a matter of Faith , least it should seeme that yee striue for nothing ; but it will not be for you : Is not this the confession of the reformed Churches , Aug. confess . Art. 7. Ad vnitatem fideisufficit , si consentiatur de doctrina Euangelij , & administratione Sacramentorum ; It is sufficient for the vnitie of Faith , that wee agree in the doctrine of the Euangell , and ministration of the Sacraments . Dare yee say that in these among vs there is any disagreement ? will you ●eclude them all from the vnitie of Faith , who are not partakers of this Discipline ? What then will you say to Beza ; Exijs quaem Ecclesia Christi requiruntur vt partibus suis omnibus constet , Beza do presb . & ex●om . solam doctrinam videri nobis absolute & si●e omni exceptione necessariam ; Of those things which are required to make vp a compleate Church , perfect in all her parts , it seemes to mee that the word onely absolutely , and without all exception is necessarie . Heare you this Mr. Dauid , no word here of Discipline , nor externall Church-gouernement as absolutely necessarie to make vp a Church , yet you will haue it a matter of faith : and againe , Beza de gradibus ministrorum . Ordo est diuinitus praescriptus , ordinis ratio arbitraria & pro circumstantijs temporum & locorum mutari potest , quia positi●i est iuris : Order is prescribed by God , the manner or forme of order is arbitrarie , and may be changed according to the circumstances of times and places , because it is of humane constitution .

Praised be the Lord againe , there is no question of faith , no disagreement in anie article of our Creede , all the Doctors of the reformed Churches in Europe agree in the vnitie of one and the selfe-same Doctrine of saluation ; some discrepance indeede in the matter of Discipline , some of them standing for Episcopall gouernement , and others impugning it : but will the one of them for this , account the other false Teachers ? And in our owne Church , many that haue different iudgements concerning Church-gouernement , doe liue in mutuall loue as brethren , the one not esteeming the other Heretiques , till you come to make it so , if you could : but God forbid , rather all of them ioyntly haue cause to account you a diuider of brethren ; a seditious fire-brand in the Church , and a disturber of Christian peace , if it lay in your power .

In your other criminations you are still like your selfe , you will be as one of those Dogges and Swine , that turnes backe to rend them , who hath cast vnto you the pearles of the Kingdome of God , with horrible imputations of implicite faith , inconstancie , rashnesse , temeritie , negligence , and sloath in my calling . Mr. Dauid humum , haec sapiunt , non Theagrium , imo nec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quidem , sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Argiua enim haec insectatio : you were wiser to forbeare this language of Ashdod , and speake in Canaans tongue , and out of the new generation . But since you haue cast your selfe loose , to speake what you should not , Sine iugo , statera , aut mensura , Without a yoake , Amb offic. lib. 1. ca. 2. a ballance , or a measure , which three Ambrose requires in the speech of a moderate man , you must euen heare againe that which you would not , that these criminations though they be not of such weight , yet are they of no lesse falshood then the former .

And first , among all the points of Ditta , which you haue here giuen in against mee , I meruaile most what you meane to charge me with a Papists implicite faith . Would you perswade them that I am become a Proselite of theirs , tell me , thinke you so your selfe , or would you haue others to thinke it ? At that same time when mine Apologie was published , there came forth also a Treatise of mine against Papists , in defence of the antiquitie of the Church of Scotland , prouing that we receiued not Christian Religion from the Church of Rome , might not that serue to cleare me , if you were not malitious to speake against cleare light , of all Papisticke implicite faith ? What should haue moued you to this calumnie , I know not , except that in my young yeares , as other modest men of the Ministrie did , I imployed my studie to Doctrine , and as for Discipline , I embraced that which I found for the time , not making anie enquirie of it . But M. Dauid , this will not proue mee guiltie of a Papists implicite faith , but rather conuince you of an Apists explicite euill will , who had rather giuevantage to an enemie , or the Idoll of your conceit be not honoured in all points , suppose to the disgrace of a friend .

But the string you harpe most vpon , is my inconstancie , euerie where throughout this Pamphlet you obiect a change to mee , and as you call it an absurd change : and heere you haue collected manie things together of my speeches , Sermons , subscriptions , most part of them false , as will be shewed when wee come to them : but I pray you to what purpose bring you probations , of that whereof in mine Apologie I haue made a plaine confession , because say you , I haue not beene cleare in that point to declare from what , and vnto what I had changed : but Mr. Dauid , I supposed I had spoken more clearelie then you desired me ; and if yet you wil haue it more plainelie explained to you , here it is . In my younger yeares I misliked Episcopall gouernement , not hauing studied the question of Church-gouernement . Now after better consideration of it , I approue it , as best for the Church , and hauing the best warrants of all other gouernement . You haue cried for a Palinodie , aduise how this will please you , for I haue none other to giue you .

This is it which Mr. Dauid will haue inconstancie , but if you can improue the iudgement which I haue embraced , then I must say my change is euill , yea worse then inconstancie : but if you cannot ( for you plainely decline that point , and I am sure you are not at anie time able to doe it ) then you should remember what I told you in mine Apologie , Amb. Quod mentem in melius mutare non leuitas sit , sed virtus : But let vs consider of this change , Basil. Asc●● . Vniformis est Christianorum vita vnicum habens scopum gloriam Dei : Since mine heart is the same , and the marke whereat I aime , to wit , the glorie of God , and good of his Church , remaines the same : if I haue changed the meanes , and made choise of that which is more effectuall for my proposed end ; what blame is this ? May not a wise man change his course , and continue his purpose ? may he not alter the meanes for the better furtherance of his intention ? If you can blame a Marriner for changing his saile , to take vantage of the winde , or call him for that , inconstant , he being still constant in his purpose , and course toward his intended harborie , Philo. lib. de Ioseph . then may you blame mee also : this is the truth , wherein mine owne heart allowes me , condemne you it as you please .

But you blame me that I should be ignorant of any point of my calling , and not learned all at the first , and cannot abide to heare that I haue learned that now which I knew not before . M. Dauid , it is the glorie of Angels , Nazian●rat ●rat . 2. de Th●olog . that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , propter gratiam , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vnchangeable through the grace that is giuen them , being otherwise of their owne nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mutable of will . With their first creation they receiued full vnderstanding of all truth , which their Creator thought needefull to communicate to them , and in it by grace they abide without change , not subiect to any errour : but is it so with man vpon earth ? attaine wee at the first to perfection of knowledge ? must we not learne , and come to it by degrees ? I pray you whose words are these , when I was a childe , I spake as a childe , I thought as a childe . Now I haue put childish things from me ? Is it with euerie one as it was with the Baptist : he was Renatus prius quam natus , Gregor. moral . Regenerate ere he was borne ; he had not yet come into the world by the first birth , & he is made partaker of the second ? Were wee all with Ieremie sanctified in the wombe ? Get we all , with Salomon , knowledge of right and wrong in our younger yeeres ? he was wonderfull wise before hee was twelue yeeres olde . Is it with all Preachers as with the Apostles , who within fiftie dayes after that they were sent out by Christ , his Ambassadours to the world , they receiued the Spirit to leade them in all truth ? Thanks be to God when he entred vs into his holy Ministrie , he gaue vs such measure of his Spirit , as did teach vs all substantiall points of faith , needfull to saluation , and gaue vs gifts profitable in their measure , for edification of the Church . But Mr. Dauid , it was spoken to one , and it stands for all : Attende lectioni , intentus esto tibi ipsi & doctrinae . Take heede vnto learning . Timothie had learned the holy Scriptures from his youth , yet the Apostle will haue him to learne still , for so saith he to him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that it may be manifest to all men how thou profitest : and shall it then be a blame to mee to professe I haue learned that which I knew not ? Correct your selfe M. Dauid , what you call inconstancie , will be found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not inconstancie , but encrease of knowledge .

O , but this Inquisitour will not take this for an answere , he will needes haue me guiltie of negligence and sloath in my calling , That in so great , so high , so speciall a question as it , yet neuer searched to know the truth of that matter , till now of late . Mr. Dauid , my calling is to be a Preacher : my commission is the whole word of God , whereof I acknowledge with Augustine , Tantam esse profunditatem , &c. The depth to be so great , that the quickest Engine , though hee should liue Methusalems yeeres , and doe no other thing but read it continually , yet were not able to plum it , nor to learne all the great , and high , and speciall questions concerning it . There are many points in holy Scripture , which most excellent Preachers know not , and will you for that conuince them , either for false Teachers , or carelesse Students . Know you not that Iacob at the first was called Israel , the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Philo de Temulentia . the one a name of learning and profiting , the other of perfection and preuailing ? Now is the time of our wrastling , a time wherein we should learne and grow in knowledge , Encreasing with the encreasings of GOD , stepping forward euery day a new step , and so walking till we appeare before the face of our God in Sion . The time is at hand , when wee shall come to the measure of perfect men in Christ : No darknesse , no error shall then be left in our mindes , but we shall then know euen as we are knowne .

But it being a principall point of your calling , and you so long a Pastor , saith the admonent , it cannot be but a great sloath , that you haue neuer searched to know the truth of that matter . Truly Mr. Dauid , I doe verily thinke , that a man may proue both a faithfull and fruitfull Minister in the Church all his daies , and neither busie himselfe , nor his people with any question of externall Church-gouernement that is amongst vs . I thanke God , being now a man neere-by of fourtie and sixe yeeres , I haue liued in the Church twenty and foure yeeres a Pastor , without rebuke of any till the Libeller , and you yoaked against me , and beleeue me , if this matter of Church-gouernement had not beene wakened to mine hand , and the compassion I carie to this Church , wherein I was borne a Christian , and honoured to be a Pastor , whose bowels are vnnaturally rent by vnnecessarie contention of some of her vnkindely children : If these reasons , I say , had not moued mee , I thought all my daies few enough to spend in the matter of Doctrine , as being of greatest importance for edification of the Church , and wherein I haue found greatest comfort to mine owne heart , remembring that warning of Hippocrates , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vita breuis ars longa , And in this , though I haue not come with such speede as I would , yet that I haue neither beene sloathfull nor carelesse , I haue some workes for my witnesses , which how weake so euer they be in themselues , or little worth in your eyes , yet are they the encrease of my talent , wherein I haue found comfort to mine owne heart , and others of the Saints of God in all parts of the I le , haue found comfort also . Seneca . Ab homine exigitur , vt prosit hominibus , si fieri potest multis , siminus , paucis , si minus , proximis , si minus , sibi .

And where you tell me , I could not but know this same matter to haue beene agitate before in the persons of Bishops , Adamsone , and Montgomrie : This is like all the rest of your bold and rash assertions , for they were both dead ere euer I was called to be a Preacher , and what you would haue mee to learne at them , I can hardly coniecture : for if the equitie of their cause was obscured , either by the iniquitie of their actions ( which I know not ) or the violent course of that time , what is this to the matter now in hand . The one of them I neuer saw that I know , the other I heard when I was verie young at Schoole in St. Andrewes , and now must tell you , that if you were either so learned , or such a louer of learning as you pretend , you would haue spared to rake the ashes of the one , for the honour of his learning . There were sundrie other Bishops in this Church beside them , who liued and died honest men , and vnrebukeable ; but you passe by them , still like the venomous Flie that lights vpon the sore part , as if the faults of one or two were sufficient to discredit all the rest of the fellowship . And I cannot meruaile how still you obiect the example of two , as vndoubted proofes in your consistorie , to improue the honestie of all the rest . Since in mine Apologie , I remitted you to three renowned Bishops in our neighbour Church , Latimer , Ridley , Cranmer , lately , euen in our Fathers daies honoured with the honour of martyrdome , that you who cannot endure to see any honour vpon a Bishops head , may lay downe your combe of contempt , and thinke more honourably of them . This cannot be but an euill affection in you , that you haue an eye to see the euill of the one , and not an eye to see the goodnesse of the other : Nay , you will not suffer it to be thought , that such grace , or godlinesse , or conscience can be in a B●shop , as to make him a worthie Martyr of Christ ; but rather , which I told you before , as the ignorant Gentiles were seduced of olde , to esteeme it a iust cause of persecution of a man , if he had once been named a Christian : so are the simple people abused by you , and such as you , to disdaine a Preacher , were he neuer so honest otherwise , if once he be named a Bishop . A●d because your horne cannot reach vnto all , you thinke to trie your manhood in the killing of o●e , and when you haue loadned me with your contumelies , then you lay on this , as one ouer-laid vpon it : That I am an abhominable man , for if so be not , you haue done me wrong to conceiue so abhominably of me , as you haue confessed you doe .

What shall I say ? Anger is cruell , wrath is raging , but who can stand before enuie ? Pro. 27. 4. But Mr. Dauid , you are not the first Egyptian , who hath esteemed an Israelite an abhomination , nor the first Pharisie that hath abhorred a Publican . Are you the great Chamberlaine of the house of God ? Are all the vessels of honour in it committed to your custodie ? Are ●ou keeper of the Booke of life , wherein the names of the he●es of grace are registred ? Haue you the balance of the Sanctuarie ? or is the fan put into your hand to seperate Chaffe and Corne : Speake no more presumptuously , and let not such arrogancie come out of your mouth , leas●it proue true vpon you which Augustine hath to Parmenian , Aug 〈◊〉 . Epist. Parm. ●ib. 1. ca. 4 Quon●am patientiam miseri isti perd●derunt , & festinant se ante tempus velut a palea separare , leuissimam paleam vento de area ablatam seipsos demonstrar●nt , Because you haue lost patience , and make hast before the time to separate the Chaffe and Corne , counting at your pleasure some men abhominable , and some men approued ; you haue declared your selfe to be but chaffe , and most light chaffe , carryed out of the compasse of charitie , by the winde of your owne pride .

Trie your selfe M ● . Dauid , and see what spirit doth leade you . It hath beene Satans pollicie in all ages , to vent out his wares of hatred , enuie , and strife vnder colour of Religion , and to cause weake Christians to breake the band of brother-hood and loue , for small causes , or rather conceits . What pittie was it to see such a Schisme in the Church of Constantinople , for the space of thirtie yeeres betweene some that allowed the banishment of Iohn Chrisos●ome , and others who allowed it not , that the one would not communicate with the other ? And againe to see such a pride in some Catharans of Ierusalems Church , as to separate themselues from the fellowship of other Christians , as vnworthie of their companie ; and all through a vaine conceit of their owne puritie and sanctitie beyond others ? wherein they proceeded so farre that they would not keepe companie with Gregorie Nyssen , a worthie Bishop and excellent teacher , the Brother of Basill the great , who hauing come vpon the expenses of the Emperour Theodose , for reformation of some Churches in Arabia , and afterwards visiting by this occasion Ierusalem , hee found a miserable Schisme in it , and because the Schismatickes sought to strengthen their faction by drawing Ambrosia and Basilissa , women reputed notable for pietie among the people , vnto their opinion , he preuented it by his Letter to them , disswading them from fostering any diuision in the Church : his reasons I wish were pondered by you ; I bring but one of them , Vnum odium sanxit cum Serpente vitae nostrae Legislator , at ●athari isti foedus cum Serpente faciunt , odium mutuum in seip●os conuer●unt : There is but one hatred which the Law-giuer of our life hath allowed ; namely , that Christians should hate the Serpent , but these Catharans make a couenant with the Serpent , while they turne their hatred against Christians .

Perceiue out of this how farre oftentimes good men vnder a shew of godlinesse , are carryed out of the compasse of Christian dutie . Learne you by other mens example to become wise : doubtlesse they were godly , learned and professors of the truth , yet you see to what extremitie the high conceit of their owne puritie and holinesse , did carrie them . I wish we had none like them in our bowels : but though I would not point at you , your owne words bewray that you are sicke of this same disease , in that you dare call your brother abominable , who worshippeth the Trinitie with you , professeth and beleeueth all the Articles of Faith which you professe . This , in the iudgement of Nyssen , will proue you to stand with the Serpent against Christ , not with Christ against the Serpent . Turne you , turne you Mr. Dauid , turne the penne , and edge of your sword , turne the hatre● of your abhorring heart against the Diuell , Pisid. not against any that stand for Christ : Angues vorando , sana fit Ciconia ; suffer not , foster not , nourish not such Serpents in your bosome , worrie them , deuoure , destroy them with the Stroke , so may you happilie recouer of this euill . But now you proceede .

THE ADMONENT .

AND if you will needes delight in learning , Sect. 4. wee may by your learning learne to speake learnedly , and shall not despise to take any good lesson from you , concerning learned writing , eyther of Grammer , Rhethoricke or Logicke , or any point of Philologie . Shortly I lay open my stuffe , and permits it to your cen●uring , and I shall consider , and correct at your admonition .

THE ANSWERE .

COnsider I pray you whether it be your shame or no ; that your deedes should be so far contrarie to your words . Here you say yee will not despise to take a good lesson , and after this you pray mee to communicate to you any light that I haue : but if it be ( as you say ) that you would be a Disciple , how presume you to condemne your Master before you heare him ? Let your skill in Grammer , Rhethoricke , Logicke , be as great as you suppose it , and then I thinke no man shall match you ; yet you know these are but hand-maides to Theologie . Though Hagar be with childe , Nazian. Cyg . Carm. let her not despise her Dame ; shee is but a seruant , and will neuer get that honour as to bring out an heire of the promise . God hath learned me that which all the Grammer and Rhetoricke of East-Lowthan could not haue learned mee , hath not learned you , nor many others that brag with you , 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 , Histor. Tripart . lib. 8. Non concionabatur inter ecclesiasticos , sed hoc agentibus multa Consilio●um conferebat subsidi● , 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 h●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 ANSWERE .

A Word spoken in his place is like Apples of Gold , and Pictures of Siluer , saith Salomon : Prou 25. 11. 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 Paper● 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 S●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 ha●e excused himselfe iustly , but triumphed at leasure . Alas , how blinde are we oftentimes , not ●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 her● the innocency of Iacobs house that gaue him matter of triumph , but Labans ill searching , &c.

THE ANSWERE .

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 corruption in mee hath had any secret respect to these Idols , beleeue mee , my heart is not priuie vnto it . I know there is no man in whom the seede of all sinne is not . If I come to be examined before God , I will protest with Dauid , Lord enter not into iudgement with mee , for in thy sight shall no flesh be iustified . Iob. 9. 20. I know not mine owne soule , many euils are in it which are hid from mee ; for God is greater then the conscience , and knoweth many things of vs which our owne conscience knoweth not . But so farre forth as a man can know himselfe , in this whereof I am accused , I may answere you boldlie , My lips haue spoken no wickednesse , and my tongue hath vttered no deceit . It was not the loue of Gaine or Glorie that hath wrought this change of my minde . In this you haue wrongfully , and now after mine Apologie and oath of Conscience , wickedly , accused mee . Iob. 27. 4. God forbid I should iustifie you vntill I die , I will neuer take mine innocencie from my selfe , I will keepe my righteousnesse , and will not forsake it : mine heart shall not reproue mee of my dayes . This is Mr. Dauid , the right application of this example . But now you proceede .

THE ADMONENT .

NOW to looke backe but euen a little vpon this that wee haue alreadie said , what is this wee see standing at the very entrie ? Is it not Fame ? and is not that a great Idoll , as euer was in the World , the cause of huge Idolatrie ; and yet haue you reared it vp here openly , in a publike place .

THE ANSWERE .

SVrely , if you were not like an Idoll of the Nations that hath eyes and sees not , I am sure you would not speake as you doe . You complained in the preceding Section , Alas we are blinde : and truely you are much blinder then I supposed you had beene : and now you say you see an Idoll , and what an Idoll ? Fame . Mr. Dauid , it is but your dimme sight which causeth you to take one thing for another : you are like that blinde man , of whom wee reade in the Gospell , when hee saw men hee thought hee had seene trees , for his eyes were not yet well opened . Stay a little , iudge not out of your darke sight : Pray IESVS to touch your eyes againe , and you shall see more clearely : what you thought to haue beene an Idoll , and called so , it is not so indeede ; it is a more excellent , yea , a most necessarie thing : for a good name is as a precious Oyntment , it is to be chosen aboue all riches . Salomon said so , hee saw as well as you ; and S. Paul will haue a Bishop well reported of , euen of them which are without : but if a good name had beene an Idoll , hee would not haue so necessarilie required it . Now you returne againe to your former blasphemous railings , refuted by mee , repeated now by you : for so well is Mr. Dauid pleased with the tune of this Song , that hee must sing it ouer oftner then once .

THE ADMONENT .

ANd that inconstancie with how blushfull things is it shielded ? how too like to Rahels Idols in her blushfull confession ? seeing for the eschewing thereof , 1. Errour must be confessed ; 2. Erronious Doctrine ; 3. Rash affirming of vncertainties ; 4. Headinesse ; 5. Papisticke implicite faith ; 6. Falsifying of Gods Message ; 7. Prophaning the Chayre of Veritie ; 8. Carelesnesse of Calling .

THE ANSWERE .

AND a mighty strong winde rent the Mountaines and brake the Rockes , but the Lord was not in the winde : 1 Kings 19. 9 and after the winde came an earth-quake , but God was not in the earth-quake : and after the earth-quake came fire , but God was not in the fire . Mr. Dauid now againe gathers his breath , bends vp his bowels , to bring out a mightie blast of winde out of the Desart and Wildernesse of a a barren heart against me , not vnlike the winde wherewith Satan ouer-threw Iobs house and children , at one blow : so would this Reuiler ouer-turne my Name , Ministrie , Conscience , and all , with this one stroke and violent charge . Many furious , fierie , and mightie boistering words of winde hath hee blasted out vpon mee , but God is not in them . I will abide with Elijah till the Lord come in a soft and peaceable voyce , he speaketh peace to the hearts of his Saints : The Lord will looke on mine affliction , and doe me good for his cursing this day . The refutation of them see Sect. 35. 36. 37. 38. 39. &c.

Certainely it is euill more then enough to see men degenerate into beasts through the want of reason , but it is much worse to see a man become a Diuell , by abusing his reason so maliciously , that they Qui Angeli & sily Dei esse debeant , ne hoc quidem vt homines esse videantur sibi reseruarunt , who should be Angels and Sonnes of God reserue not so much modestie to themselues ; as whereby they may seeme to be men , or to put difference betweene them and beasts ; yea rather worse then beasts : euery beast hath some one euill qualitie of the owne , but you will finde a man so beastly , that in him they are all collected in one ; Chris. 〈◊〉 Mat. hom ▪ 22. Irascitur vt Serpens , pungit vt Scorpio , insidiatur vt Vulpes , imo quasi Diabolus atrocia suscipit bella in fratrem : And this hating , abhorring , deuouring one of another , argueth it not ( saith the Apostle ) a carnall man ? yea truely . Non humanae mansuetudinis , sed immanitatis est belluarum ; it is beastly barbaritie and not that mansuetude which becommeth men . The Lord who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pisid. manure by his grace the heart of Theagrius , and all our hearts , that these thornes and bryers may be rooted out of them , and like a ground blessed of the Lord , they may bring forth the spirituall fruit of Meeknesse , Truth , and Loue . Now you proceede to improue my Reasons , and ere euer you doe it , you take a Decree to your selfe to call them ridiculous and fectlesse : but what is it which may not be labefacted by words ?

THE ADMONENT .

THE first is to comfort the King , for that you insinuate that his Maiestie may haue the comfort of his Subiects . Alas , what say you ? take you on a Bishopricke to comfort the King ? who will beleeue you , and that it is not rather to comfort your selfe ?

THE ANSWERE .

YOV dispute with words not comely , Iob 15. 1. and with talke that is not profitable : Shall a wise man speake words of the winde ? how vnlike your words are vnto mine the iudicious Reader will consider by reading mine Apologie . My reason I doubt not will be thought weightie of all honest hearts : this it is . Seeing we haue a Christian King sustaining contradiction of the Aduersarie for the Gospels sake , it is no reason his Highnesse should be grieued with the contradiction of his people also , specially for a matter not so materiall as you would make it ; for a point of Discipline , not of Faith , wherein his Maiestie doubtlesse hath the best end of the cause also . Is there no pittie nor compassion to such a Father of the Church and Common-wealth ? Shall his Maiestie be loadned with burdens at all hands , grieued with enemies , and grieued with Subiects also ? This is my reason , it moued mee then , it moueth me yet , and made mee to resolue that I would not be contradictorie to his Maiestie in any cause for the which I dare not giue my life ; and I trust such a cause shall neuer fall into the heart nor hand of the Lords annointed . This was my resolution long ere any motion of a Bishopricke was made to mee . God knoweth it , men know it , thinke you and yours what yee like to the contrarie . Now , this reason you answere this way ; Who beleeues you that you tooke on a Bishopricke to comfort the King , and not rather to comfort your selfe ? Is not this thinke you a iust confutation ? yet wee must take this for a sufficient proofe that Mr. Dauid saith the contrarie ? who may not see that in stead of reasoning you raile ; you shame your selfe , you answere not mee .

It is very well knowne I sought not a Bishopricke , I thinke in this I shall haue no accuser to charge mee with Ambitus , and after that his Maiestie vnrequired , vnknowne , or vnlooked for of mee , had out of his Maiesties owne free pleasure presented mee vnto it , there interceeded more then eighteene weekes before that I accepted it : I would not haue done so , but griped more greedily at it , if I had so farre regarded my selfe as you alledge . Mr. Dauid , I ought you no quittance , neither make I any vnto you , but of the very truth of mine heart , I declare to such as feare God , that if the respects of dutie I owe to his Maiestie and this Church had not beene stronger in mee , then any respect I had to my selfe , I should neuer haue accepted it . This is the truth , calumniate as you will . You goe yet on .

THE ADMONENT .

BVT here you all commonly insult , and runne out vpon it , and haue euer the King , the Kings Maiestie in your mouth , whom we all reuerence .

THE ANSWERE .

ANd doth this offend you Mr. Dauid ? is it not good reason we should haue his Maiestie in our mouths , yea , and in our hearts also , as a singular blessing of God bestowed vpon vs , for whom wee cannot be thankefull enough to our God ; whose fatherly loue and care , and entire affection toward his people , wee are neuer able to recompence : no remembrance , no care , no seruice , no obedience here can be sufficient . And then , that you may seeme to say something , you pray .

THE ADMONENT .

TOuching his Maiestie , whom the GOD of Heauen blesse in his owne person and posteritie to the worlds end , and send him better comforters then any of you Bishops be .

THE ANSWERE .

A Man that boasts of false liberalitie is like vnto Clouds without raine . Prou. 25. 14. What your affection to his Maiestie is , we are not to examine , his Maiestie can best discerne it of any man ; but as for your prayer we say Amen to it . Euen the God of heauen send his Maiestie better comforters ; for his Highnesse is worthy of better then the best of vs are indeede . Yet this is some good , that there is no want of good will in vs , we wish from our hearts we were better then we are , more able to glorifie God , t edifie his Church , to serue his Maiestie then we are . And albeit we cannot doe the good which we would , yet his Maiestie shall not want the good which wee may ; and of his Princely equitie we doubt not but his Highnesse will accept good will in part of payment . And as for you Mr. Dauid , if your affection to his Maiestie be so sincere as you pretend , 2 Sam. 19. then let me demand of you in these words which Zadok and Abiathar got in commission to aske the Elders of Israel , Why are yee behinde to bring the King againe to his owne house ? or in plainer termes and meeter for our purpose , Why render you not his Maiestie all the comfort and contentment you may ? Or , if the light of your minde in this question permit you not , seeing it is but your priuate iudgement , and your selfe but a priuate man , why take yee vp a publike banner against his Maiestie ? why shew yee your selfe an open contradictor and a partie speciall , seeing this is not your calling , and you haue no commission for it . It would fit you better to be more sparing of your words , and more liberall in your deedes , to proue your affection to your Soueraigne , which now by your needlesse medling , you haue called more in doubt then it was before . And now to declare what you meane by better comforters , you fall out into a commendation of our brethren contrarie minded in Church-gouernment .

THE ADMONENT .

GOe you beyond them who stand for our Discipline , eyther in affection , or in action , or in praying , or in praysing , by word , by writ , by tongue , by pen , to honour him to the world within his owne countrie , without to forraine Nations ? you know you haue not done it , not can any Bishop of Scotland doe it beyond them .

THE ANSWERE .

PRoud , hautie , and scornefull is his name that worketh wrath in his arrogancie . Prou. 21 ▪ 24. What neede you to take this paines out of your pride , to worke wrath among Brethren : it will not be for you Mr. Dauid , you shall long commend them before you offend vs . If so be the change of Court could content you , I wish it were , good comforters , good counsellors may they be to his Maiestie ; you will finde no Bishop of Scotland to hinder it , but by all meanes willing to procure it : but more impertinent are your comparisons which follow .

THE ADMONENT .

WIll you enter into comparison with them in any thing ? or can you preferre your selues ? Come let 's see , and let vs try it but a little . What can you say ? you loue him , so doe they : you pray for him , so doe they , &c.

THE ANSWERE .

AS the coale or wood maketh fire , Prou ▪ 26. 21. so is a contentious man apt to kindle strife . Prou. 6 , 19. A false witnesse that speaketh lies , and him that raiseth vp contentions among brethren doth the soule of the Lord abhorre . What needes I pray you such words , or how are they for the purpose of our argument ? Doe any of vs disesteeme of their gifts ? in my iudgement you had commended them better and forborne comparisons . You derogate from them when you compare them with others inferiour to them in good . Is there no way to aduance them but to set them on the backes of their brethren ? Is not this higher pride then to ride on a beast at Parliament ? I doubt not , it is against their will , but you haue mounted them so in the conceit of your vaine minde . Why doe you not consider that there is in the Church diuersitie of gifts but the same spirit ? The Lord is a wise dispenser of his gifts , who hath not giuen all vnto any one . If there be one endued with a gift which another wants , looke againe when yee will , and you shall see hee wants some gift that another hath . Dauid an excellent Prophet , yet hee needed a Nathan to waken him . 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 ANSWERE .

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 stamme●ing ; but your Encom●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 mee●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 impa●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 ANSWERE .

WHat 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 would 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 whom 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 ANSWERE .

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 ou● 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 will 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 for my part I could agree with Nazianzen , to be cast ouer boord as Ionas was , depriued of all preferment in the Church , if this might stay the storme of strife , which as may be seene by your words , contention for the greatest gifts hath raised in it . Though in this also I rather thinke you speake out of your owne conceit , not out of sound iudgement , as wherein others will allow you .

But howeuer it be , till a better reformation come , let mee tell you , you haue here also spoken what you should not . Neuer one of you haue done any good , say you . What if I should say you are in the wrong to some of them , requiring fruit ere euer the tree be fastned : to others very malicious , that cannot see fruit euen where it abounds , hauing still an eye to see euill , not to see good ? Mr. Dauid , tell mee ; who planted the Churches of Annandail , and other countries in the South border ? who made the Gospell to be preached there where it was not heard in our daies , nor in the daies of our Fathers ? was it any Presbyterie ? I doubt not they would but could not : you will finde it was the diligence and fidelitie of a Bishop . I may say further that in sundrie parts of the high Land , the name of Christ is brought in reuerence , by the care of Bishops , where it was not knowne before , in such bounds as haue not beene visited by any Superintendent , Bishop , Commissioner , nor Presbiterie before this . I could tell you of a meane Bishop , who hath made a constant prouision of three thousand Markes by yeere to his Ministers , more then their former stipends : and this care of the continuance of the Gospell after vs , you cannot denie to be a good action . Besides that , many professed enemies haue rendred themselues professed friends , by the care and diligence of such as vnder God , and his Maiestie , haue speciall charge in the Church . None of the rest want their owne witnesses , some more , some lesse , wherein I could be particular , but before we , with the Pharises , would proclaime by Trumpet our good deedes , wee will rather keepe silence , contented to let this blast of yours blow by vs also : yet the winde encreaseth and blustereth out these mightie blasts which follow .

THE ADMONENT :

AND is any man so impudent as to say that his Maiesties good course against Papists is deerer to you then to them , better fauoured by you ? or are you more earnest in it ? Doe any of you ? dare any of you doe more for it , or for his Maiestie in it ? Alas how poore a power is that of Bishops in that case , but that it is vnderpropped by them .

THE ANSWERE .

SEeing by your owne confession Bishops are vnderpropped by Preachers : why come you to vndermine them whom Preachers vnderprop , vnlesse you be minded to fight against them both ? It is true , Bishops are the stronger , in that they haue worthie Preachers assistors vnto them in the combat against the enemie ; and they in like manner finde themselues more strengthened by authoritie of Bishops , and it is best when they goe ioyntly together to doe the worke of God : why then complaine you hereafter of an vniting or revniting to be made betweene them , and rage at a mixture , as you call it your selfe , betweene Bishops and their brethren of the Ministrie ? and here and euery where throughout this Eristic Libell of yours , doe what you can to stirre vp the one against the other , and set them by the eares together : for what language is this of yours ? Doe you ? dare you ? Know you what spirit leadeth you to speake so ? if you know not , looke to your selfe in this glasse : And there came out a man whose height was sixe cubits and an hand bredth , and hee had an helmet of brasse on his head , and a Brigandine vpon him which weighed fiue thousand Shekels of brasse , and hee had bootes of brasse , and a shield of brasse , and a speare like a weauers beame , and hee stood and cryed ; Doe you ? dare you ? Is any of you able to fight against me ? And so also railed Rabsache ; Are you able to ride the horses of my Master ? Thus did these Infidels in their pride despise the people of God , and vilifie them sore . And with no lesse carnall confidence doth this great Giant come out against vs , as if with his threatning voyce of Doe , dare yee , hee would afray vs all . But Rabsache , stay your railing : glorious Goliah get you backe againe to your Tent , lay downe your Speare and waightie Brigandine : put off your carnall armour of vaine , windie , and bragging words , and vnder pretence of loue to some of Israels armie , reproach not the rest . Through grace we both doe and dare doe to the glorie of our God , when you , if you continue in this Phar●saicall boasting , will proue but a phantasticall phraser . Take you therefore in time to a more wise and sober minde , or doubtlesse some stone out of the Riuer of God will beate out your braines .

And this for your intended confutation of my first reason , in effect no other but a digression from it , I absolued it in sixe lines , and you haue heaped vp a multitude of words , Commendations , Comparisons , impertinent to the purpose , and no way touching my reason : but you goe on in your owne conceit as followeth .

THE ADMONENT .

HAd you said , you had laid downe a Bishopricke for his Maiesties comfort and obedience , you had said something , but to take it on for that end , is a pretended excuse , which no man will approue ; for who will not take it on that thinkes it lawfull ?

THE ANSWERE .

MAster Dauid , if for obedience of a Christian King you thinke it good a man should lay downe a Bishopricke , why thinke you it euill that for his obedience he should accept it . Beleeue me , if the Church shall thinke it expedient , and his Maiestie shall declare it to be his pleasure , and in this require a proofe of mine obedience , I shall doe the one more speedily , more willingly , then euer I did the other , not for any vnlawfulnesse or misliking of it , but for the loue I haue to a more quiet life my selfe . And thinke you Mr. Dauid , that no man hath , or doth accept a Bishopricke , being rather willing to want it ? So you speake out of your carnall minde of things which yee know not , measuring other men with your spanne , but I am sure the minde of an honest Bishop or Pastor is a more high and diuine thing then that you G. are able to iudge it . How many worthy men of the Primitiue Church , notwithstanding that they thought the office lawfull , yet haue fled it , and denyed it , till they haue beene forced by the Church to accept it : yea , some haue dismembred themselues that they might eschew it . I know their preposterous zeale is not commendable , yet good enough to improue you , that euery one who alloweth a Bishoprie is not euer willing to accept it . But you thinke these men are not now adaies ; and seeing it is so , that such as like it will make no scruple to 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 con●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 soli● 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 ANSWERE .

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 . Elias in Naz. de compositu d●ffer ▪ ration● . 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 what 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 ANSWERE .

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 Ph●tin●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 abus●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 holy Scripture : with a verie good will we agree vnto it , more readie then you are to require it : That is the Fort of Sion , it defends both the Citie and the walls : but how vainely you bragge of this , your selfe will make manifest to your owne shame , when we come to the question it selfe : you will be found to denie it then , and euen presently you denie it , forsaking to reason the matter , and turning you to your wonted inuectiues in personam .

THE ADMONENT .

ANd thinke you to honour this abuse of it , and for that cause takes it on your selfe ? Strange you should thinke s● , and is it not arrogancie so to thinke ? you mixe a word like modestie , ( as farre as your credite might carie you , you would remoue the offence ) but might you not know , that would be no way off , not halfe an inch doubtlesse , your credit might not serue you to honour it , it might well impaire your credite , &c.

THE ANSWERE .

YOu shew your selfe an arrogant man , imputing that vnto mee , which I neuer said , neuer thought : that is , say you , to honour the abuse of the name , and office of a Bishop . I honour the Office ; the abuse I neuer loued , and farre lesse now . My credit is little worth in your eies to remoue the offence , not halfe an inch , as you say : but if it be so , what needes all this stirre that you haue made ? what needes such lamentation ? Alas , alas , such bitter inuection , such complaint of the great triumph made be my example ? you are an vnmeete man to dwell in the borders , if you waken the Countrey , and all your friends for halfe an inch . But Mr. Dauid , be as troublesome as you like , you shall know for a certaine , that I care nothing to be disesteemed of you , it contents me to know that I haue remoued that offence out of the hearts of sundrie that feares God , not in a part , but vtterly : which Mr. Dauid , if you be not crabbed , is more then any one of your inches , though you were as great euen in stature of bodie , as you are in statelinesse of minde , and then I am sure you should proue like one of the sonnes of Anak , or that Giant , the sonne of Haraphath , whose fingers were by sixes , foure and twentie in number . Yet when he reuiled Israel , Ionathan , Dauids brother did slay him .

THE ADMONENT .

THe third is neuer a whit better , but worse if worse can be . To eschew Schisme and close it vp : Eschew Schisme ? In a Schisme by going to the wrong side , was the like euer heard ? Or if you meane that all should doe so , goe to the Schismaticke side , and then there should be no Schisme , it may be true by that meane : there should be no Schisme , but it should be farre worse , all should be in an errour , yet better a Schisme in the Church be , then the whole Church erring .

THE ANSWERE .

MY third reason was , that I perceiued in our Church an vnnecessarie diuision for the matter of Church-gouernement , to the great aduantage of the common enemie : which gap I resolued for my part , not to enlarge by contention , but to close vp so farre , as my weakenesse may . This offends Mr. Dauid , and he professes plainely , he had rather Minister should be against Minister , Pulpit against Pulpit ; Preachers against the King , King against Preachers : then hee lay downe his conceit of gouernement , or suffer others to doe it .

And to couer his nakednesse , hee hath shapen a large cloake for it , but it is of Figge-tree leaues , Better a Schisme be in the Church , then that the whole Church be in an errour : but why abuse you the people ? Is there any man , or any Church on earth without errour : and are there not sundrie errours not so pernitious to the Church as Schisme ? Speake plainely to the people , if any false Doctrine be in the Church , warne them that they may beware of it , but where vnder the name of errour in generall , you would make the people beleeue , that they were seduced in the faith . Mr. Dauid , you are but a Master-deceiuer , and since you professe you will defend a Schisme , and perturbe the peace of the Church , you are worthie of a Schismatickes punishment , that is to be cut off from the Church .

For doubtlesse , you haue shewed your selfe heere a most malitious Sycophant ; see what must follow vpon your words : you shut vp all the Churches of Europe , standing for Episcopall gouernement into an errour , and so makes a great gap in the Armie of Israel , which God hath gathered together by the trumpet of his Gospell , against Babel . In like manner , you spet in the face of your Mother , affirming , that our Church was in an errour twentie yeeres , all the dayes of Iohn Knoxe , for all that time it had no gouernement , but Episcopall : all that time , there was not such a thing as a Presbyterie in the Church of Scotland : and if any truth be in you , all that time was our Church in errour ? Beside this , you are blasphemous against the Church present , and would make simple people beleeue , that an errour is enforced vpon them , by the King , by Preachers , by the generall assembly , wherein you doe most wickedly , and falsly gaine-stand the truth , since no such thing is done , but onely a gouernement restored , which the Primitiue Church had , which Orthodoxe Churches of all times haue had , which our owne Church in her purest state had : here is the point : here is all the errour , and for out-holding of this , you professe a Schisme and diuision betweene a King , and Church , betweene Pastors and Pastors .

Mr. Dauid , is not Ierusalem besieged without by Romanes ? Are not here both King and people in like perill ? And the King impugned by the aduersarie beyond the rest , for the supereminence of his place ? Is there any Israelite within : either Pastor or people , whose blood is not sought by the enemie ? Is it time then it should be deuided within the selfe ? Shall Shimeon , Iochanan , and Ele●zer , draw the Citie into factions ? Who will not faile to striue for superioritie among themselues , if Romanes relent to trouble them ? Haue wee not a Christian King going before vs , to fight the Lords battell , hazarding all that hee hath for the welfare of Ierusalem ? hath hee not aduanced himselfe before the Armie , and with his owne hands wounded the aduersaries head ? Are not the seruants of the Lord with his Maiestie , to crie alarum in the name of the Lord , and blow the trumpet ? Haue they not with them the holy Oracle of the word of GOD ? is any point of that truth impaired by them ? Stand they not in defence of it against the Armie of Antichrist ? This Mr. Dauid is the side where-vnto I haue taken mee , I wish I had knowne it sooner , that I might haue ioyned vnto it , and to this side are you bound by all reason to render your selfe : which if you will doe , and moue others by your example to doe the like : in so doing , you might declare your affection , your dutie , your seruice , your deerest estimation of his Maiestie , whereof you vaunted so greatly before 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. M●tter not therefore these suspitious words , which you professe to speake lesse of for duties sake .

THE ANSWERE .

SHall men hold their peace at thy lies ? and when thou mockest others , Iob. 11. 3. shall none make thee ashamed ? It was Ieromes iudgement , that Episcopall gouernement was 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 was 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 ANSWERE .

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 , ●●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 ANSWERE .

INdeede because you are the people , onely Wisedome must remaine with you . Iob 12. 2. 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 , seeing 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 King requires the wall to be repaired , and that vpon reason ; yea , forced thereunto of necessitie ; is it not better that Pastors and people in this should obey their King , then otherwise by refusing and resisting , should procure , and continue a needlesse debaite betweene a Prince of such knowledge and pietie , and his people ; betweene a King and his Church , and betweene faithfull , zealous , godly , and learned Pastors among themselues ? And now Mr. Dauid thinke shame that you professe to haue so great respect to a simple Labourer , but no respect to a singular King , no more then if hee had not to doe with the worke at all : rather then a simple Labourer be hurt say you , let the building stand : rather then a singular King be offended say I , let the wall be renued . Where pride is , where fectlesse and needlesse contention is , whether with you or vs , I leaue it to the consideration of the Christian and iudicious Reader . What regard the auncient Fathers of our Church had to his Maiestie in his minoritie ; how loath any way to make his Highnesse regent , and the Lords of Counsell their partie , by giuing them any cause of offence , the monuments of our Church can witnesse . But now the pleasure or displeasure of a Christian King in his old age is nothing regarded : yea , it is maintained for an Axiome , that Christ his Kingdome is dishonoured , when helpe is sought from the arme of a Christian King . I thanke God what euer my minde was in Church-gouernment , I knew not , I loued not , such foolish pride . Then I thought out of simplicitie , that euery mans minde had beene like mine owne : seeing I see it is otherwise , and far otherwise , they must excuse me to mislike in them , that which I neuer loued in my selfe , that is , a proud conceit of singular sinceritie , a disdaine of others , a delight in needlesse contention , and a misregard of a Christian King , of whom we haue neuer esteemed as we should , and as time will force other ages to acknowledge . Your third interrogatorie now followeth .

THE ADMONENT :

WHether the wals should be retained in that estate wherein they are built , and as they are , after the direction of him who is both Lord and chiefe builder , a cunning master of the worke : or if wee should cast them downe and build them againe , after the pleasure of the Prentises and conceit of the Labourers ?

THE ANSWERE .

MAster Dauid is so forward in his owne purpose , that he forgetteth his speech , or else his tongue runnes before , and tarries not on his minde . A labourers office is the basest of any who are imployed in a building , Mr. Dauid came neuer to this honour , as to bee a Labourer in Gods house ; yet hee dishonours it so farre , that where in the former Section hee said hee will rather haue the Master of the worke , albeit hee were a King , offended , then a Labourer be offended ; now hee saith the Master of the worke his word should bee a Law ; and a Laboures conceit should not be regarded . Doe you not here proclaime your inconfiderate folly ? But now to your Interrogatorie , take this for an answere ; Your question is out of question , to vse your owne words , in this you are your owne Antigonist , you shall haue none of vs your contradictor : turne your question into an Assertion , wee assent to it . Let the Tabernacle be built after the patterne which God shewed Moses in the Mount ; let the forme of Church-gouernment be learned from Christ and his Apostles ; let the auncient Fathers of the primitiue Church be followed where they are followers of Christ , and such as will doe otherwise , let them be accounted Nouices , Prentises , ignorant Builders , whose conceit may not , should not be a warrant in so great a workemanship . Your fourth Question followeth .

THE ADMONENT .

IF we should pull downe the wals quite with our owne hands , and dismantle the towne wholy .

THE ANSWERE .

THis is as needlesse a question as the former , and nothing else but an idle conception of your owne braine ; yea , worse then Idlenesse , an exceeding great malice , that because the Citie is not gouerned after your humour , you will encourage the enemie to besiege it , and signifie to them by your warning Peece that the towne is dismantled , and hath no wals to hold them out . Is not this to encourage them boldly to set on ? But though such vnnaturall Mutiners as you , would betray it , bewraying the weakenesse of it to the aduersarie , your euill hart may foome out your owne shame , and procure your selfe the iust reward of such vile treason , but the Lord for his names sake will protect the Citie , build vp the wals thereof , and loue it still . And now if any truth Mr. Dauid remaine in you , concerning this matter , tell mee , doth this Citie want any wall that euer it had , or rather are not the Towers and strengths of the wall fortified , that the Samaritanes , Tobie , Sanballat , and their complices grudge and murmure to see Ophell Mariamne , Phaselus built vp againe ? To be plaine with you , wants there any Ecclesiastique Session ? want wee Synods Prouinciall or Nationall ? Is any censure of Admonition , Suspention or Excommunication taken away ? they are rectified , roborated , but not remoued : how then say you the towne is dismantled ? Your fift Interrogatorie followeth .

THE ADMONENT .

YEa , in effect , if wee should receiue in the Plague that hath proued so , that hath beene cast out , and cut off for corruption .

THE ANSWERE .

SPeake more sparingly , if you meane not to proue a pestilent man in the Church . You call Episcopall gouernment a pestilence , so you say , but you proue it not . Much take you in this Treatise vpon your tongue , as if it were a sufficient warrand for all your Assertion ; The goodman said it : for if you come to probation , how hath it , as you say , proued a Pestilence ? the common argument you thinke is knowne well enough , that the Episcopall degree was a step to Antichrist , then must you graunt it was in the Church before Antichrist ; yea truely , long before Papall tyrannie was hatched , which is the worldly and wicked Hierarchie our Church hath abiured , Episcopall gouernement was in the Church ; and you haue no more reason to condemne Episcopall superioritie , although ( as you alledge ) Papall primacie had come of it , then you haue to condemne Veritie because Heresie came of it , per accidens . If man had neuer beene ordained , sinne by man had not come into the world ; if the word of truth had not beene preached , the people of heresie had not followed ; if there were not a bodie , there should not be a shadow ; if there had neuer beene a Bishop , there should neuer haue beene a Pope , as you say . What then ? because sinne is euill , is the man made by God not good ? because Heresie is abhominable , is not Veritie approuable ? because the shadow is a vaine thing is the bodie so ? because the Pope is a Plague in the Church , is the Bishop so also ? If this be a proofe of your best Logicke , what will the rest be ?

But say you , it hath beene cast out of the 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 ANSWERE .

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 th● 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 ANSWERE .

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 with 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 vs beleeue , that his Maiestie is on your side of this argument . And as to my words , are they not plaine , that vpon condition they had a Christian King , professing the Gospell with them , they would be loath to discord with him for this matter of externall gouernement , though indeede M. Dauid , you plainely declare a contrarie disposition in you : that ere your opinion of Church-gouernement stand not out , you had rather stand at debate with a Christian King all your dayes . This is the point , but after your fashion , you flie it . Then you conclude .

THE ADMONENT .

THus are these causes no causes , the sixe not making one sufficient : The former which you call falsly-imputed causes , remaine vnconuict of falshood , vnrefuted for these , and euill declined : what will follow therefore , and what must , on the pretending of them , I leaue to be considered , not listing to diue any further . And in the end of your answere to my second reason to this same purpose ( say you ) Beleeue me in this , I cannot beleeue , that euer you were that childe , to take on a Bishoprick for these causes , if you had not another cause , I thinke it should haue laid long in the dunghill , before you had put out your finger to take it vp , &c.

THE ANSWERE .

FAlse ballance are an abhomination to the Lord , but a perfect weight pleases him ; Pro. 11. 1. he that condemneth the iust , and absolues the guiltie , are both alike abhomination to the Lord . M. Dauid now takes a decree to himselfe , but vpon such false premises , as makes it a decree of no strength nor value : Hee iustifies againe the lying Libeller , and imputes to me Gaine and Glorie , hee renewes the former-confuted calumnies to shew himselfe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ac Hyperivertigine laborare : Hee willeth me to beleeue him , that he beleeues not that such causes moued me . He craues to be beleeued , and will not beleeue an other . But M. Dauid , I will not stand with you , I beleeue you that you can hardly beleeue any good of me , your faith may well be strong , but your charitie is colde : your loue little , if you had any : since it beleeues all things you would beleeue me in one thing . You tell mee ouer againe , that all men whom you know , thinke as you thinke , I told you also , I know you are all men : but as honest , godly , and conscientious , as you or they either , beleeue mee , and know I haue spoken the words of truth .

Any thing you haue in this Libell to contradict the cause , you will finde it by Gods grace answered with reason : where you fall to inuectiues against the person , and against all reason vsurpe the iudicatorie of my soule , conscience , and affection , I will still appeale to that supreame , and onely Iudge of conscience , protesting in his presence , you haue lied against my soule , enforcing vpon it a foule crime of corrupt loue , of Gaine and Glorie , whereof when I haue examined my selfe more then tenne times , I finde mine heart free , so farre as in regard of humane infirmitie a heart may be , and the true causes mouing mee , are declared in my former Apologie . But to conclude this point with you , by your fruits you haue declared what you are , No man gathers Grapes of thornes , nor Figges of thistles , your words void of loue , your raylings full of spight , your iudging without warrant , your pert affirming without truth , witnesses cleare enough , though you were the best of your band , you are but a Brier : no Figge-tree , no Vine-tree in the Lords Vineyard , if in these you continue . And you know that Briers and pricking Thistles are the curse of the earth . God make you better .

THE ADMONENT .

ALway this same weakenesse of reason , to say no further , bewrayes the selfe euery where through the whole body of this Apologie , and among the rest most euidently in that point , that you take libertie to make your selfe your owne Antagonist , for we know none other .

THE ANSWERE .

IN the remanent Sections of this Inuectiue , we haue lesse order ( I finde none ) but more falshood manifest : for now Mr. Dauid casts himselfe loose , reeling vp and downe at his pleasure , beating the ayre ; fighting against his owne shadow , or else carping at my words , and misconstruing them to his owne minde . He complaines , I make my selfe mine owne Antagonist , albeit the contrarie be euident : my first aduersarie was a lying Libeller , I gaue my defences according to his accusations ; and now Mr. Dauid comes in to make all good that he hath said , and hee will be my partie no way prouoked there-vnto by mee , nor vrged by any necessitie , except that Erostratus some way must be renowned . He will be a busie-bodie , Pro. 23. 3. Fedem in alieno choro ponere , medling with other mens matters , Not vnlike one that takes a Dogge by the eare , so is he that meddles with strife that belongs not to him : but I hope his owne wickednesse shall reproue him .

Hee entreates me not to reiect his admonitorie , but to read it ; to pleasure him , I haue wearied my selfe , intermitting my better studies now these fortie dayes for reading , and refuting of it , this seauen yeares I spent not so much time with so little vantage to my selfe ( except that it may doe good vnto others . ) I haue beene seeking fruit in horto Tantali , for in all his admonitorie I cannot finde a line to make a man either more godly , or more learned . And this part of it , where-vnto now wee enter , containes no other but fierie in●ectiues in personam : needlesse repetitions , idle discourses , ( for matter many of them false ) all of them fectlesse , for order nothing else but a confused Chaos , and in a word a building of small stickes , standing vpon rotten posts : In the examination whereof , since he prouokes me to it , I will not insist as in the former : onely in the by-going , will strike the post , and let the building fall .

Hee first complaines , that I haue not clearely enough declared the change of my minde concerning Church-gouernement , what motiues , what reasons , wherefore , and where-vnto I haue changed : And about this , it would wearie any man to read how he repeates and multiplies words , Sect. 14. 15. 17. 20. An answere to them all , see out of this Treatise . In your 16. Section , you lay downe a ground , as graunted by mee , which I neuer gaue you , that I thought our Church-gouernement . 1. Anarchie . 2. Confusion . 3. Not allowed by God . 4. Disallowed by God . And heere you haue heaped vp a heape of words vpon a dreame , and false conception of your owne braine : you haue begotten it , and you would father it vpon me , the ground being false , that cannot stand which you haue built vpon it . I know there was order in our Church , but such as needed helpe to hold out carnall diuision ; the mother of confusion , the beginnings whereof in many parts were more then euident , but then say you .

THE ADMONENT .

WHere was the dutie of a Preacher , your courage , your boldnesse ? why cried you not an Alarum against such an enemie ?

THE ANSWERE .

TRuly Mr. Dauid , there were so many false Alarums cried 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 weakenesse 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 , Cyp. Epist. 26. 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 : Sect. 18. 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 ANSWERE .

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 .

WHether 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 ANSWERE .

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 . Prou. 26. 20. 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 , Acts 23. 3. 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 ANSWERE .

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 ANSWERE .

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 , Cent. 7. lib. 2. ●ea . 20. 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 , pu●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 ANSWERE .

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 , and not onely consented vnto it , but the more I looked into it , the more I loued it , reioycing at the preferment of Preachers for this end , and in honouring of them esteemed my selfe honoured . And if the subscribed Supplication hath that in it which you affirme , that the office of a Bishop is slanderous in the Church , which I can hardly thinke that any learned or well adu●sed Preacher will affirme , then I make it knowne vnto you it neyther had nor hath any approbation of mine . This being the simple truth I doubt not but the indifferent Reader will thinke any ouer-sight , that hath escaped mee , very easily excused . Your fourth Argument now followeth .

THE ADMONENT .

MIght I not adde also the Assemblies of Dundie 1580. at which it is likely you were , as being within your twenty yeeres that you haue beene a Pastor , where ( the office of a Bishop ) is called folly , corruption , mans inuention , vnlawfull , &c.

THE ANSWERE .

IT is shame to see you alledge such notorious falsehoods , I was not at that Assembly ; yea , I was no Minister then at all , being but twelue yeeres old , I was newly taken from the Grammer Schoole in Dunbar , and entred into the Colledge in S. Andrewes . With many such false lies as these fighteth your Fellowship against mee , which yet are currant for truth in your Colledge of Do●atists , whose Spirit I iustly called alying Spirit : for noto●ious ●alshoods are carried among you in secret , from tongue to tongue , and receiued in your meetings for vndoubted truths . This I could qualifie by s●tting downe a particular catalogue of your ●alumnies , but I will not at this time . I haue onely to craue of suc● as feare God , that howsoeuer many spare not to carie Satan in their tongue by false reports : that they also lodge him not in their eare by hearing , and receiuing a false accusation : for this is required of them , who shall dwell in the tabernacle of God , and rest in his holy mountaine , that they receiue not a false report against their neighbour ; and therefore rests assured that they will reserue an eare to heare mee , before they condemne me .

These are the foure pillars of your great building , so rotten in themselues , that they fall as soone as they are touched with the finger : and what then becommeth of your long discourses , inferred vpon them ? Are they not Bullatae nugae . bellering bablings , watrie bels , easily dissipate by the smallest winde , or rather euanishes of their owne accord ?

THE ADMONENT .

HOw is your change then ? and what causes are of it ? This had neede to haue beene cleerely shewed , decl●red , and proued , &c.

THE ANSWERE .

IN this Section you returne againe improbitate muscae , to the point from which euen now you haue beene repelled , and you are not ashamed to be tedious to your Reader , Ea●●em semper canen●● Cantilenam : Still demanding how is your change : It were more time you should bethinke you how to change your talke , or if still you will multiply words in vaine , I contend no more in that which I haue answered alreadie : There be foure things ( saith Salomon ) which cannot be satisfied , the graue , the barren wombe , the earth , and the fire . Whether you be the fourth of these for your fierie humour , or a fifth to be ioyned to them for a hunger you haue , and I cannot satisfie , I rest resolued to take no more paines vpon you for this part of our question . Two things onely you haue here which must be answered . In the first you would proue , that I haue much more cause to feare the euils may follow Episcopall gouernement now then I had before : and your reason is .

THE ADMONENT .

CAn any humane carefulnesse suffice vnto that care ? it is true , Princes haue long eares , but other mens eares , they haue many eies as Argus , yet are they the eies of others : and these others may be brought a sleepe by some cunning Mercurius : Can his Maiestie in such distance see the whole proceedings of Prelates , the whole and naked truth of things by such informers ? by themselues , or their agents ? doth he now know the deepenesse of misteries ? euen the scurfe of many actions ? shall he hereafter ? The pride that may be ? that tyrannie , libertie , as it happens to grow , their neglects , sloathes , bribes , partialities , how much lesse fore-see how they shall be eschewed ? &c.

THE ANSWERE .

MAster Dauid , you should haue aduised with your warrant , before you had reuiled your Rulers , you haue opened your mouth , and giuen out false accusations : Are you able to qualifie them ? Psal. 52. 4. but thou louest all words that may destroy , O deceitfull tongue , if you were put to probation vnder paine of suffering punishment due to these sinnes , it would goe hard with you . Neither can it be well , when euery man takes libertie to accuse such as are in authoritie , either in Common-wealth or Church , and is not able to make it good , that yet they goe away not the lesse without controlement : what you s●eake concerning feare , I confesse ( if that may please you ) I am neuer without feare . Euen the most pure Doctrine , the most perfect Discipline , who can secure himselfe that none euill shall follow it : Since in Paradise in the state of innocencie , a Serpent followed Adam and Euah , and corrupted them , We are vpon earth , like Passengers on the Sea , were the winde and weather neuer so faire , yet are they not without feare , till they come to their harbourie , because they know there may be a change : and shall wee get vpon earth a state exempetd from feare ? or is it possible to set downe that forme of gouernement in the Church , of the which wee may be sure , without all feare , none euill shall follow it ? Is none euill to be feared , to follow Presbyteriall gouernement ? what you haue enquired of the one , let me aske of you the other : can all the faults , offences , sloaths of Presbyteries , in not assembling to the weekely exercise , with diuisions , disobediences , be knowne to his Maiestie ? it is more apparant , the faults of one , are sooner knowne , sooner dilated , sooner corrected , then the ouer-sights of manie : neither is it likely , that Bishops shall escape with their smallest offences , so long as you and such as you , are their captors and inspectors , dogging them at the heeles , treading after them in all their foot-steps , glad when you may heare or see any weakenesse in them , that you lay hold vpon greedily , making much of little , that you may disgrace them . Is not this to imitate Satans nature ? is it not contrarie to the conditions of elect Angels ? they reioyce at the conuersion of a sinner , you with Satan reioyce at their fall : it doth you more good then your meate or drinke , to heare any blame you may impute to a Bishop . God forgiue you .

But to returne , sure it is , no carefull , no conscionable man can liue in any state without feare : for why ? Satan seekes most carefully and cunningly to corrupt Offices most excellent , and most profitable for the Church , and the greater good be in them so long as they abide good , the greater euill 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 ANSWERE .

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 , were 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 dec●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 ANSWERE .

WHether 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 manner of man hee is , and woe will be to him that would bring such a shame vpon Israell without a cause , if hee repent not . As for mee I thanke God , I was neuer stained with couetousnesse nor filthy lucre , Psal. 26. 9. I defie all flesh . Lord , gather not thou my soule with the sinners , nor my life with bloudie men , in whose hand is wickednesse , and their right hand is full of bribes : but I will walke in mine innocencie , redeeme me and be mercifull to me , my foote stands in vprightnesse , therefore will I praise thee O Lord , in the Congregation . Now you goe on .

THE ADMONENT .

TOuching our Church and Bishops being in it before you were borne , Sect. 22. if so be , so is Popple among Wheate before it be shorne , of great auncientnesse , Co●uall springing vp with it , and in the ground perhaps before it . And incontinent . You will finde it difficult enough to proue that Bishops were receuied in our Church wittingly , willingly , by choyse , and free consent . &c.

THE ANSWERE .

IF I proue it not without difficultie , and make it plaine to the iudicious indifferent Reader , let mee be blamed . Your refuge , that Bishops were in our Church as Popple among Wheate , will not relieue you : for you will finde them planted in this soyle , watred , nourished , and defended by the best Fathers of our Church . In your scorning of vniting or revniting Bishops and Presbyters ; Weedes as yee call it , with wine , speaking oft-times so barbarously for want of better , you doe but shew your selfe most worthy to be scorned , as ignorant of all Antiquitie , which could very well informe you that a Bishop without a Presbyterie , is an head without a bodie ; and a Presbyterie without a Bishop , a body without an head . Where , by a Presbyterie I vnderstand that which Ignatius cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Consistorie of a Bishop , subordinate to him , afterward called his Chapter , because they were instar Capituli Episcopo , which serue for assistance of him in waightie matters , as also to take care that the possessions of the Bishopricke should not haue beene dilapidated . Then is it well when they both goe together , euery one in their owne place to doe the worke of God . But no maruell Mr. Dauid denies that Bishops were in the Primitiue church , or that our owne church once allowed them ; for hee is bold to denie that any Father , or Brother of our present Church , approueth the Office of Bishops , but esteemes it as followeth .

THE ADMONENT .

1 THe Office of a Bishop is vnlawfull in it selfe ; 2. More vnlawfull in this Church of Scotland ; 3. Vnprofitable in it importing tyrannie , and is it selfe tyrannie ; 4. Doth and shall import more libertie and loosenesse of life in it selfe , and in the Countrey , with Papistry , senslessenes , Atheisme : some that thought wel of it in the beginning , thinke worse of it now . Consider the experience in boldning Papists in so vnlookt for manner , so many witnesses in our chiefe Towne since Bishops got gouernment , as was not nor durst not be in all Scotland when Presbyteries had gouernment . Now Corruption flowes and ouer-flowes the whole Country , and defaceth the face of a most beautifull Church .

THE ANSWERE .

MAster Dauid continues yet in his humour , & adhuc in Aegiptum euagatur , Nazianz. orat . ad Eu●om . & patitur se in Assyriam pertrahi , framing himselfe to the manners and fashions of Egypt and Assur , hee raileth against Israell , forgetting all pietie , and modestie , and truth that becommeth the holy people , whereof hee professeth himselfe to be one . Hee denyes that any eyther Father or Brother of the Ministrie in Scotland allowes the office of Bishops , except it be Bishops themselues : this is a notorious vntruth , hee still affirmes it is vnlawfull and vnprofitable , but vpon what reason wee will see when we come to the Question . If yee had spoken this out of knowledge that the Episcopall Office in it selfe , is vnlawfull and tyrannicall , you would haue giuen some reason for it , but when you come to the point , you shew your selfe a coward , turnes your shield on your shoulder , and farely flyes the combat . You would seeme a great Captaine , and make your fellowes beleeue that you were matchlesse , but strike not one stroke to defend their cause , or hurt the contrarie ; but if crying may win the field , then should be beare away the victorie , for still hee cries it is vnlawfull , tyrannicall , and what not ? the reason is , Mr. Dauid saith so , and any silly wife could say as much to a cause as you doe here : for you bring but words , and so could shee , suppose hardly so many as you .

In your other speeches you shew your selfe so full of malice , that before you want doung to cast on the face of your Brethren , whom you seeke to disgrace , you had rather rake it out of the bellie of your Mother : for what say you ? Is not the whole Church ouerflowed with Papistrie ? God forbid , but rather the deluge of waters which was before is begunne to fall . See you not the tops of many mountaines discouered ? and by all appearance , if the Lord by the care of a prudent Prince , had not prouided this remedie of Episcopall authoritie , it might well haue fallen out , as you say , that the spawne of Papistry would haue ouer-flowed all . Otherwise tell mee what would you haue done to preuent it ? Excommunicate them ? so might you quickely haue equalled the sicke wi●● the whole , or 〈◊〉 haue infected the whole with the sicke ▪ What else could you doe , vnlesse it had beene to draw the matter to the needlesse hazard of a battell , as seemes by you words , They durst not , say you : what is it to keepe a man that hee dare not ? The Ecclesiastique sword you know was contemned ; the 〈◊〉 sword , that is the last remedie ; praised be God wee haue a better : all your Physicke is violent . Cut off ▪ cut off ▪ but a prudent Prince in more moderate manner can effectuate peace , giue authoritie to truth , and falshood fals to the ground .

And where you say that the face of a most beautifull Church is defaced , meaning the Church of the first towne in the Kingdome : how vnrighteous , vndutifull and inconsiderate are you ? Is it your pleasure to spit in the face of your Mother ? delight you to vncouer her shame , if you could finde it ? and where you cannot , is it your sport to blacke her face with the soote of your calumnie , and then call enemies to looke vpon it ? What say you , Mr. Dauid to the Church of Edenburgh ? Is it not still a Mother Church ? Is not the way of God truely taught in it ? Hath it not learned and famous Preachers of whom you are vnworthie ? Is there any defection in it from any point of truth ? How then defaced ? By Masses ( say you ) said in it . Were they publicke ? You dare not affirme it . Were they stollen in secret ? You cannot denie it , and yet discouered by the vigilant care of their Bishop and Pastors . Thankes to God , such abhomination dare not be auouched there . Is this a defacing of that Church ? No : it is a detracting of yours , no defacing of them ; yea , rather it is their great commendation , that in so populous a Citie scarce twelue are found miscarried by seducers , and those also of no credit nor countenance ; who , when they are tryed and examined , professe they had done it of simple ignorance , and that they abhor the Masse so much the more , because they haue seene it , offering themselues most willing to declare their publicke Repentance , to remoue all offences giuen by them , out of the hearts of others : and among them seeing there was not one Burgesse of Edenburgh deprehended in this fault , why blame you the town● for it ?

Tell mee , I pray you , was the Church of Ephesus defaced , because some false Apostles did creepe into it ? find you not the contrarie ? that the Bishop of Ephesus , called there the Angell , is commended , for that he had examined them , and found them to be lyars . If the Church of Edenburgh had fallen away ( which GOD auert ) as the Church of Thyatyra did , and suffered Iezabell a false Prophetesse to teach and deceiue the Seruants of God ; there then you might say it were a defaced Church , I suppose ( which I hope in God shall neuer fall out ) that Sathan had a Throne there , as he had in Pergamus , yet seeing there is a Church that will not denie the faith , no though Antipas should be slaine , how say you the face of the Church is defaced ? But the contrarie is manifest , Satan may creepe in there like a thiefe ( thanks be to God ) he hath no throne there : what villanie can hee worke , which they punish not ? Can you say any of their Magistrates , Councellors , Ministers , Elders , Deacons , or any honourable man of the body of their Citie , is stained with that Heresie ? How then is the face of their Church defaced ? And truely , though that many such were among them ( as you haue said ) which yet is not , it were no maruell to mee , when I remember the Apostles saying ; There must be Heresies , that such as are approued may be tryed ? Where there is no winde to carrie chaffe away , how shall the Corne be discerned ? where there is no Heresie how shall they be knowne who are confirmed in veritie , rooted and grounded so in Christ , stablished and built vpon the rocke , that no winde of contrarie doctrine can carrie them away ? Traduce as you will , this is the truth , for many reasons is that Church worthy to be commended ; but in my iudgement , this is the greatest commendation that euer it got , that subtle Heretiques with the seed of false doctrine , creeping in into her bosome , to seeke an aduantage , can finde either none at all or verie little . Yet your other Assertions are more impudent : it contents you not most wrongfully to haue defaced a chiefe Church in the Kingdome , now you proceede to doe the like vnto all other Pastors and Professors in our Church .

THE ADMONENT .

I Know many doe countenance Bishops , because they haue to doe with them , and giue them obedience as a man would giue his goods to arobber ( let not the comparison seeme odious , for in this they are alike ) that hee take not his life also ; because hee is not able to resist him . I know , some feare their menaces of Deposition , Suspending , Silencing , putting them from their flockes , takes it for a iust feare , and so a compulsion , so themselues to be excused : but that from their hearts like of that Office , I know none , such as you speake of .

THE ANSWERE .

THE words of the righteous are stedfast , and what is it , that you can iustly reproue in them ? Iob 6. 25. I haue spoken it , I speake it ouer againe , and I know it , that many worthie Fathers and Brethren of our Church , are of that same minde concerning Church-gouernment , that I haue here declared . As for those whom you say you know to be otherwise minded , looke what a miserable Patron you are vnto them ( if any such be , for in this you haue lost credit ) you make them all temporizers , dissemblers , sillie timerous bodies that countenance Bishops not from their hearts , but for feare and for compulsion . Mr. Dauid , I suffer you with the greater patience miscalling me at your pleasure , since I see your tongue spares none ; nay , not those whose hearts you grant your selfe are with you : you spare not to call them dissemblers , &c. Since so it is that you take libertie to speake of all men as you please ; neither sparing those who are in heart with you , nor yet those that in heart are against you in your opinion , what remaines , but that it be publickely proclaimed , The Good man of Gods Croft his tongue is no slander .

THE ADMONENT .

AND that which you pretend of the aduise of this present Church , comes vnder the same count , nothing voluntary nor by ●hoyse , but forced by such feares , iust or apprehended for iust , neyther by the Church customably assembled , but by a number propped out , for the most part by Bishops , to that effect .

THE ANSWERE .

THat Mr. Dauid may be knowne for a compleate Conuitiator , as he hath hitherto spared no estate vntouched ; for hee hath set out the King hauing eies and eares not his owne , that may deceiue him , as though wee had so inconsiderate a Prince as to iudge by the eyes and eares of other men . Bishops hee hath painted out for Tyrants , Bribers , Libertines , Vsurpers . Pastors reuerencing Bishops hee hath made false , dissemblers , sillie bodies . The whole Church hee hath giuen out to flow and ouer-flow with Heresie . The principall Church in the Kingdome he hath described to be a defaced Church : so now , as if those were too little in his last furie , debacchatur in supremam Ecclesiae Synodum , binding vp all his former railings in one bundle . The Assemblie was conuocated by his Maiesties will and authoritie , a part of his Christian and Kingly power ; the Bishops of the Church present in it . Pastors hauing commission to vote from their Presbiteries , many Noble men honestly affected to religion , vnspotted , yea , vnsuspected in it ; many Commissioners from the most famous Churches and Townes of the Kingdome . All these assembled together , Mr. Dauid not with powder , but with his penne , blowes vp into the ayre as a corrupt assembly , compelled , budded , bribed , not rightly assembled , and wherein nothing was rightly done : yet was there some aged Fathers who subscribed plainly to the Episcopall gouernment , now after better aduisement ; of whom it is knowne that before , they suffered imprisoning for impugning of it : whereof I doe but warne him by the way .

In the remanent of your Sections , after your owne disordered manner , to tell you as the truth is , like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , you compasse about mine Apologie without order , making a proffer to many places in it , not lighting nor resting vpon any , to speake it in Scots , you flie bumming a throat after the manner of a drone Bee , making a great sound and noise , but little labour , no honie , no solid reason , no truth , no learning vttered here , onely iterate Inuectiues , not worthie to be insisted in , except I would Actum agere . Your misconstruction of Iosephs preferment for the 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 Batt●log-Tautol●gies , I presently commit them to the South winde to be carried away from your Peele-house at Preston , with the rema●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 .

WHat 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 ANSWERE .

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 ●buijs vlnis , any light I haue I will willingly communicate , bitternesse ● agree be remoued ; Perit enim iudicium , vbires transit in affectum : I wish therefore perturbate and preiudicat affection may be laid by : 1 Tim. 17. 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 o●tentation of reading , to iuggle the iudgement of the simple , I must warne you , that whether your word stand for a i●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 ANSWERE .

NOw Mr. Dauid hauing of a long time trauelled with wickednesse , and conceiued mischiefe , at length bringeth forth a lye . Psal. 7. 14. 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 , An. 1561. Ministers ordained to be subiect to Superintendents . An. 1561. 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 . An. 1562. Power to transport Ministers giuen to Superintendents . An. 1562. Power of diuorcements taken from Ministers and giuen to Superintendents . An. 1573. Power to admit ●inisters , and depose them , giuen to Superintendents . No religious Bookes to be printed but by ad●ise of Superintendents . An. 1563. 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 , without any contradiction made to them by our Assemblies .

To ●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 As●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 gouer●ment of Bishops is ratified by act of assem●lie . Thus M. Dauid , you see Bishops willingly rec●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 , becaus● 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 adu●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 lu●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 thos● 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 twe●tie who are pleased with it , and thanke Go● 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 not befall you .

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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 Schi●me among them , singular peace betweene the King his Maiestie and the Church , t●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 author●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 .

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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 .

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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 , alb●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. Sess● . Concerning th● 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 were 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 therefore when first his Maiestie perceiued an intended nouation in Church-gouernement : his Highnesse discharged it , and protested against it by his letter registred in the Bookes of generall assembly , An. 1579. ●ul . 7. What can you finde out of all this , why Episcopall authoritie should not be restored againe ? or rather see you not many reasons that should moue vs to receiue it ?

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As for your alleadged oath , whereby you make the simpler sort beleeue , that our Church hath abiured Episcopall gouernement : the strength of your cause is in it , but it shall be knowne to be as weake as the rest of your defences .

For first of all , an Oath should be defended by the lawfulnesse of the thing that is sworne , and it is no good ground in Diuinitie , to defend the thing that is sworne by pretence of the sacred authoritie of an Oath . This order you keepe not .

Secondly , since the most part of Preachers in our Church , gaue no Oath for Discipline at all , for mine owne part it was neuer required of mee , and I know there 〈◊〉 many others in the same estate : What reason is it , that the Oath of some , albeit they had made it ( as you say ) which will not be found , should binde others that made it not .

Thirdly , when it was appointed by act of Parliament , An. 1572. Ianuar. 26. that the confession of faith which therein at length is exprest , should be sworne and subscribed by all Church-men , the gouernement which then was in our Church was Episcopall , for the Oath and subscription is ordained to be made in presence of the Archbishop , Superintendent , or Commissioner of the Diocie , as the words of the Act plainly imports , so that this Oath makes no renunciation of Episcopall authoritie , but rather ratefies and approues it .

Fourthly , concerning the latter Negatiue confession , whereof it is most likely you meane , what will you finde there against Episcopall gouernement ? Nothing at all : it is a good confession , many Pastors , professours of our Church haue sworne it , subscribed it . Othere , say you , an Oath is conceiued against Hierarchie . Mr. Dauid , speake as the truth is . ( Now Rahel takes the Idols , and hides them in Cammels litter ) Now Rachel blushes for shame . Now Mr. Dauid steales away the chiefe words of the confession , and hides them for feare they should tell the truth , and shame him : will you say M. Dauid ? Hath our Church renounced Hierarchie simply , all sacred authoritie , all order , all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? say it not for shame , there are the words : looke what we haue renounced , these are the verie words of the Oath , We detest and refuse , the vsurped authoritie of that Romane Antichrist , his worldly Monarchie , and wicked Hierarchie : Therefore saith Master Dauid , we detest all Hierarchie : Why mutilate you the words ? and why falsifie you the words which you bring by a corrupt sense of your owne ? which I will proue was not the Subscribers minde . Will you condemne Episcopall gouernement vnder the name of Papall , vsurped , worldly , wicked Hierarchie ? Is it ignorance hath moued you ? who would thinke you were so ignorant ? or if you know better , what malice is this to beare downe a good thing vnder an euill name ? Were not Bishops in the Church before a Pope was in Rome , at least before Antichrist was hatched in it ? Haue any sort of men in the Church done more , suffered more , to destroy Antichrists Kingdome then Bishops ? yet you will haue all Bishops Antichristian .

Let vs first see the iudgement of the Fathers of our owne Church plat contrarie to M. Dauids , it may be he will reuerence them , and thinke shame of his owne folly : when M. Iohn Knox got license from our generall assembly to goe into England , they wrote a Letter with him of this tenour : The Superintendents , and Commissioners of the Church of Scotland , to their brethren the Bishops and Pastors in England , that haue renounced the Romish Antichrist , and doe professe the Lord Iesus with them in sinceritie , the perpetuall encrease of the holy Spirit . See it registred in our assembly Bookes , An. 1566. M. Dauid , did our Fathers esteeme Episcopall gouernment Antichristian Hierarchie ? Do they not plainely disioyne them , writing to Bishops that had renounced the Romish Antichrist ? O , but it will be said , Our Church was then in her infancie ; it may be you make them all Infants : all the worthie , learned , and vnspotted Superintendents of our Church , Iohn Willok Superintendent of the West , Iohn Winram of Fyfe , Iohn Spotswood of Lowthian , Iohn Erskin of Din Superintendent of Angus , Iohn Row Superintendent of Galloway : make Infants also of M. Knox , M. Craig , M. Lyndsay , M. Hay , with many more I cannot name , present at the writing of that Letter : all these may well be Infants , where a man of your experience comes out : but beleeue me , wee haue not seene many such olde men in our Church since .

Now as this sense , which you make of the word Hierarchie , is against the minde of our first Fathers ; so is it against the minde of the swearers and subscribers : and are you not a foule abuser to inforce vpon them a sense whereof they thought neuer ? This is cleere as the light . For why , did not his Maiestie sweare and subscribe that confession of Faith ? This was his royall and most Christian oath , offered to God in defence of his truth . Did not his Highnesse there , and at many other times , professe openly a renunciation of that wicked Hierarchie ? Will you inferre vpon this , that his Maiestie therefore abiured Episcopall gouernement ? I dare appeale to your owne knowledge , hath not his Maiestie kept one constant iudgement concerning Church-gouernement euer from his young yeeres ? doth not the inhibition of nouation in Church-gouernement cleere this ? doth not the publike printed Declaration of his Highnesse intention proue it ? doth not all his Highnesse speeches , and actions , before the subscription , since the subscription , declare his Highnesse approbation of Episcopal gouernement ? and yet you would make it to be beleeued of the people , that his Highnesse renounced Episcopall gouernement , when his Maiestie renounced Hierarchie , vsurped , Papall , wicked : this , or else a worse , must be the drift of your language . Truly you may thanke God you haue to doe with a clement and gratious king . And that this same which is his Highnesse mind of that Article , is also the minde of most part of the ancient teachers , and other brethren , learned , godly , vnspotted , who haue well deserued of the Church present , by fidelitie in their ministrie , will bee cleared also : I will not goe about in any inordinate manner to seeke subscriptions to this purpose , but when it shall be required by order in the Church , you will finde a cloud of witnesses standing against you , to improue this calumnie of yours : yea , many times in my younger yeeres haue I heard famous and auncient Fathers of our Church , who haue seene the first beginnings thereof , affirme , that our Church could not consist vnlesse Episcopall gouernement were restored againe : this they spake when there was no appearance of it , and when Episcopall 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 Treat●se admonitorie : what hath carried you to t●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 fum●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 do● 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 .

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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 th● 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 qui●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 of them , as if they contained humane and diuine learning , like that which Augustine hath vttered in his two and twentie Bookes de Ciuitate Dei : or if for Eloquence you esteeme them like the workes of some new Cicero ; or else for vndoubted Rules of Church-gouernement that are in them , you meane to make them vp as the bodie of some new Canon Law , whereunto in reasoning you will remit men as vnto Rules and Decrees ; or at least , will haue other men take paines to make glosses and Notes vpon them : then I pray you Mr. Dauid , seeke some Aldus Manutius , or Ludouicus Viues , or some new Gratianus , you will get of these right good on that side of the water : but Mr. Dauid , for me , I thinke them not worthie of that paynes , neyther haue I any time to spare vpon them ; the paines I haue taken are for your satisfaction if reason may doe it ; to pleasure you I haue lost much good time , which I intended to bestow another way . At the midst of September I receiued your Admonitorie , as your Letter will shew , though many saw it before you sent it to mee . In the end of October I absolued this answere to it ; what time hath ouerpast since , hath beene spent in writing it ouer and ouer againe for the Presse , for you will haue it publicke , and it is best so , for others and me also , to ease me of much paines of priuate writing , wherein I cannot giue euery man contentment . If my paines profit not you , I haue great losse , beside my instant labour , being forced , all this time to intermit mine ordinarie exercise of teaching at Euening Prayer : wherein I know you haue done more euill to this people , then I thinke you haue done good to any Congregation in the Land : but if eyther my paines or their losse ( for this time ) may serue to gaine you , the one I will thinke pleasure , the other I thinke they will esteeme vantage ; if not , yet I hope it shall doe good vnto others .

And now in the end , albeit M. Dauid doe shunne the Question it selfe , yet seeing hee desireth I should communicate to him such light as I haue , I will not refuse to doe it , partly for his satisfaction , and partly also for satisfaction of others , who are not contentious of purpose about this question .

There are some godly and learned men in the Church , who maintaine Episcopall gouernment to be iuris diuini , of diuine authoritie : there are others , worthy Light of the Church also , who albeit they thinke it not to be iuris diuini , but humani or Ecclesiastici , and sees not that it is a diuine ordinance , but humane , or Ecclesiastique , yet they reuerence it as a good , and a lawfull , and a profitable policie for the Church .

If Mr. Dauid will not adioyne himselfe to the first , I wish at least , hee would betake himselfe to the modest iudgement of the second ; and consider what a grieuous sinne it is to nourish a Schisme in the Church , for such a matter , and how far the famous Lights of our time mislike them who spare not to diuide the Church , for their opinion in the contrary .

The Arguments vsed by the first sort , the Reader will finde at length in the learned Treatises of D. Whytgift , Bilson , Douname : The reasons mouing mee to incline to Episcopall gouernment , and by which I found greatest light and contentment to mine owne minde , occurred to mee in the handling of the Epistles to Timothie , I haue shortly subioyned them , and submit them to the censure of the Church .

A view of Church-gouernment , best warranted by the Word , proponed in these few POSITIONS .
1

AS other Bookes of holy Scripture , are written chiefely for the institution of a Christian , to teach him what he must beleeue and doe , that he may be saued , so the Epistles to Timothy and Titus are especially written for the institution of Ecclesiastique Office-bearers , teaching them how to behaue themselues in the gouernement of Gods house . 1 Tim. 3. 15. So that as the Tabernacle was build according to the patterne shewed to Moses in the Mount : so the right plat-forme of Discipline must be learned from the patterne prescribed by God in his Word , and most clearely in these Epistles .

2

And as no man can be so farre miscarryed as to thinke that the Epistles directed to the Romanes , Corinthians , &c. containing rules of Faith and Manners , belonged to them onely , but to all Christians till the worlds end : So is there no reason why a man should thinke that the Epistles written to them , containing rules of Discipline and Church-gouernment were for them onely , but for their successors also .

3

So that the power giuen to Timothie and Titus was not personall , to endure onely during their dayes , or to dye in the Church when they by death were taken from the Church , but it is perpetuall to continue in the Church to the worlds end : for why ? the precepts are giuen for gouernment of Gods house , and wee know his house is not for one age , but for all ages till the worlds end . And againe , Timothie is commanded to keepe this rule to the second appearance of Christ , 1 Tim. 6. 14. which by himselfe is impossible to doe , but in his successors .

4

Now , this power giuen to Timothie and his successors is the power of a Bishop , not onely in respect of preaching : for , in this generall sense all Pastors are Bishops , hauing the ouer-sight of their flockes : but also in regard of their speciall gouernment and power ouer other Pastors committed to their inspection ; in which sense the name of a Bishop is proper to some Preachers of the word , not common vnto all , as is euident out of the points of power , by diuine authoritie giuen them .

5

As first , a power to commaund Pastors that they teach no otherwise then according to the rule of the word , 1 Tim. 1. 3. Secondly , a power to depose and stop the mouthes of them who teach otherwise , 2 Tim. 2. 16. Tit. 1. 11. Thirdly , a power to lay hands vpon Pastors , to ordaine and admit them to their Callings , 1 Tim. 5. 23. Lastly , a power to iudge Pastors , and to receiue or repell accusatious giuen in against them , 1 Tim. 5. 19. So that his power is not onely ouer his flocke , but ouer other preaching Pastors also , according to this rule .

6

This power afore-said wee finde by diuine authoritie established in the person of one : let any man contrary minded , shew as cleere a warrant , to proue that this power is taken from one , and giuen vnto many .

7

And as here we haue this power giuen to one , for gouernement of Gods house in the precept , so is this same power established in the person of one , by the practise of the Son of God , for in his seauen Epistles to the Churches of Asia , he writes vnto one , as bearing the burden of all , both Pastors and people in those Cities . And Beza confesseth , that when S. Iohn directed his Epistle to the Angell of the Church , vnder that name he directed it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the President of the Brethren . There wee haue a Pastor President , both of Pastors and people .

8

And here , because the custome of some is , to create enuy to Episcopall gouernement , by stirring vp other Pastors to grudge & mislike it , as being preiudiciall to their libertie . Let them know , that no tyranny with contempt , yea , or neglect of other Pastors is here allowed : Neither yet are other Pastors debarred from the participation of this same power , when by authoritie and order of the Church they shall be called vnto it .

9

Neither are here condemned other Churches , who through necessitie of time , cannot haue Episcopall gouernement ; for howsoeuer it be the best , yet God forbid wee should thinke , but that without it there may be a true Church , whole and sound , in all substantiall points of Faith .

10

These grounds being so cleare , it is euident out of them that to haue one in the Church , clothed with the power aforesaid , to exercise it for the benefit of the rest , is an Apostolike ordinance .

11

The common obiection against this , is , that Timothie was not a Bishop , but an Euangelist , because the Apostle exhorts him to doe the worke of an Euangelist , 2 Tim. 4. 5. but it is knowne , that the name Euangelist is common to al that are employed in the propagation of the Gospel : whether it be by them penned , as the foure Euangelists , who were by the Spirit to write the History of the Gospel : or else by preaching it from place to place , as extraordinary Euangelists did ; or preaching it in a certaine place , as ordinary Euangelists then did , and yet doe .

12

In the iudgement of Caluin , it is vncertaine whether S. Paul call Timothie an ordinarie or extraordinary Euangelist ; he thinks that he was aboue vulgar Pastors , yet so , that he was a Pastor .

13

And truly , whatsoeuer Timothie was before he trauelled through sundry Countries , to water Churches planted by the Apostles ; yet now , by reasons furnished out of the Text , it appeares ; That Timothie is setled at Ephesus , a resident ordinary Office-bearer , and not an extraordinary : I passe by many , and touch but one .

14

The Apostle warnes Timothie , that he neglect not the gift giuen him by imposition of the hands of the Presbyterie : eyther this place renders no warrant for a Presbyterie ( as ye take it ) or else it must proue that Timothie was an ordinary , and not an extraordinarie Office-bearer in the Church of Ephesus .

15

For , by a Presbyteric here , you must vnderstand either the Office it selfe , of a Preacher , whereunto Caluin enclines , or else the Office-bearers , as most part of ancients and recents thinkes . And then , whether you take a Presbyterie ( in your sence ) for a fellowship of equall Pastors , or for a Colledge of Bishops , as consent of Doctors takes it , the Argument is still against you .

16

For , seeing you affirme , that a Presbyterie is an ordinary Indicatorie , or call it as you please ; and Presbyters are ordinary Office-bearers in the Church : how can it bee that an ordinary office in the Church , can giue calling or admission to an extraordinary ? Amb. in 1. Epist. ad Tim. cap. 3. Neque enim fas erat vt inferior ordinaret maiorem , nemo tribuit , quod non accepit . But it shall be best , rather then you take away a Presbyterie from the Church , you should confesse that Timothie was an ordinary Office-bearer in the Church , and stands here for a Paterne to such as succeeds him in this ministration to the worlds end , and who must haue such power as he had ?

17

But it is needlesse for our purpose to dispute this question , whether Timothie was an extraordinary Euangelist , or an ordinary Bishop ; whatsoeuer himselfe was , the question here is ; whether this instruction giuen him for gouernement of Gods house , be extraordinary , temporarie , and to endure but a ●ime ; or , are they continuall , and should this rule of gouernement be kept in the Church till Christs comming againe ?

18

And if it should be ( as I thinke no man will denie it ) that this rule should continue , then it cannot be eschewed that it is most conformable to the Apostolike ordinance , that there should be in the Church a Bishop or Pastor , hauing power of admission , deposition , iudging , and censuring of Pastors : for the conseruation of true doctrine , vnitie , order , and loue in the Church .

19

Besides this , it is not to be neglected that in the Postscript of the second Epistle , Timothie is called the first Bishop elected of the Church of Ephesus , and Titus , in the end of that Epistle , The first Bishop of the Church of the ●retians .

20

Against this it is obiected , that the Post-script is no Scripture , and why ? because some ancient Copies haue it not . A dangerous assertion : I meddle not with it . The contents of Chapters , and marginall Notes , are no Scripture , but inscriptions of Prophecies and Epistles , such Post-scripts also , as haue beene found in most autentique Copies , from which wee haue the Epistles themselues , let men beware to reiect them for any fauour they carrie to their owne priuate opinion .

21

The Post-script in the Geneua Bible , beares , that Timothy and Titus were Bishops ; the Bible of the Spanish learned translator hath it , Arrius Monta●●s the Latine hath it , the Greeke hath it , which is the language wherein the newe Testament was written ; the Scots and English Bibles haue it , and howsoeuer men now make bolde eyther to deny or infirme it , we must thinke it is of greater authoritie to proue that Timothy and Titus were Bishops , then eyther Mr. Dauid , or Mr. Iohn , or Mr. Robert , or Mr. William , their assertion in the contrary .

22

Specially , seeing so many both ancient , and recent Fathers of the Church , are of this same iudgement , that Timothie was Bishop of Ephesus , Titus Bishop of Creta , it were long to rehearse all their testimonies , any man that pleaseth , will finde them cited by D. Whitgift , Bilson , and Douname , in their learned Treatises , written in defence of Episcopall gouernement . If there be any prettie man contrarie minded , that hath learning , and leasure to write , I doe but here poynt out vnto him where he may finde a partie : what needs new prouocations till these be answered who haue written already ?

Now vnto these arguments , gathered out of holy Scripture , let vs but ioyne this one argument , furnished vnto vs by the Fathers , and seruing for this purpose .

Constat id esse ab Apostolis traditum quod apud ecolesias Apostolorum fuerit Sacrosanctum : without doubt that must haue beene deliuered vnto vs by the Apostles , which in Apostolike Churches is holily obserued . Tertul . aduers. Marcion . lib. 4.

Quod vniuersa tenet ecclesia , nec Concilijs institutum , sed semper retentum fuit , non nisi apostolica authoritate traditum rectissime creditur . That which is receiued of the whole vniuersall Church , not instituted , nor ordained by any Councell , but reteined , as being before Counsels , is rightly beleeued to haue beene deliuered vnto vs by Apostolike authoritie . August . de Bap. cont. Donast . lib. 4. cap. 24.

This being the proposition , warranted by Tertullian and Augustine , containing a truth , which I thinke 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 O●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 nom●●● Domin● congregatis communi omnium consensu , citra vllam sacrarum literarum contradictionem , definita & recepta fuerunt , ea etiam quanqu●m haud eiusdem cum sacris literis authoritatis , a Spiritu Sancto esse . Hin● fit , vt quae sunt etusmodi ego ea improbare ▪ nec vel●m , nec aude●m bona conscientia . Quid autem certius ex Historijs ▪ ex Con●lijs , & ex omnium patrum scriptis , quam illos ministrorum ordines ( de quibus dixim●s ) communi totius republicae Christianae consensu in Ecclesia constitutos , receptosque fuisse ? Quis autem ego sum , qui quod tota Ecclesia approb●uit , improb●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 d●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 Presb●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 , Beza de grad. minist. cap. 23. sect. 29. & sect. 11. 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 , Beza ibid. cap. 23. sect. 11. 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 , sub●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 tot● Presbyterorum Collegio , Presbyterum vnum eligere , qui peculiarem Ecclesiae curam ●uscipiat , & in Con●istorio ●it se● Consul in Senatu politico : at que vt ab alijs decernatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vocars potest Episcopus , vel Superintendens , vel Inspector , vel alio quo●●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 ●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 i●m olim abs●ru●ta , nec d●mnamus ea simpliciter si non abusus access●●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 , Iunius in B●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 He●●mingius : Tametsi tempore Apostoli nondum receptus fuit pro●●●endi ritus , qualis nunc in vsu est , sciendum tamen est , pi●s Ecclesiarum & Scholarum gubernatores , bono & vtili con●ili● instituisse promotionum gradus , tum vt arrogantes 〈◊〉 vsurp●rent sibi hunc honoris titulum si●e Ecclesie iudi●●● , tum v● idonei ex testimonio publico agnoscerentur , ac●● precio haberentur . Neque hoc est contra Hierarchie Ecclesiasti●● diguitatem , quae nobis a S. Sancto commendatur ▪ Nam cum S. Sanctus or din●m & detorem commendat Ecclesi● , ius ipsi relinquit or dinandi ritus , qui ad ordinem & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 facere videantur . Qu●ere non est quod moremur superborum Spirituum voces contemnentium hos ecclesiasticos gradus , meminerin● 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 impositione● : respondeo , minime indignum esse Christianis , pijs ac eruditis viris , testimonia doctrinae & honestatis conferre , vt sci●t Ecclesia quibus possit tuto gubernationem & curam doctrin● commendare . Nec obstat , quod huiusmodi promotiones longo tempore in abusu fuerint , mod● sordibus abstersis res Ecclesiae ●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 ; dei●de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lo●i satis conumcit , quis sit huius loci sensus ; addit enim , Qui maximus est vestrum , erit minister : non vult sua interdictione sublatam appellationem Patris , Magis●●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 app●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 was 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 Nic●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 ●odie vocatos accusamus : quae enim fuerit h●●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 Christian● fidos Pastores cur non agnoscamus ? obseruemus ? & omni reuerentia prosequamur ? nedum vt quod falsissime & impudentissime nobis obijciunt , ●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 pr●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 translat●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 in●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 ? Naz ●rat . 7. for whom it were good they remembred Nazianzen his warning , Multa versanda sunt animo priusquam ali●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 , ●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 tumultua● thoughts , whereof hee cannot rid himselfe , bragging most vainely , but bringing nothing that may be counted worthie of an answere , saue onely that for lacke of any other thing , wherewith to charge me . Hee carps at my Commentarie vpon the eight to the Romanes , and passing by ( as the manner of enuious men is ) all the good that is in it , hee findes fault with the Grammaticall construction of the seauenth verse . A great matter , indeede I thanke the Lord ; these labours of mine published in twelue or thirteene seuerall Treatises , hath done good to the Church : and howsoeuer they be disesteemed by you and some of your humour , yet that they are in account with men of greater pietie and learning then you is euident , in that now the third time that Commentarie vpon the eight to the Romanes , hath beene imprinted ; others of them fiue times imprinted . You come short of this honour your selfe , and grieues at it , you cannot walke with mee in the same way , to put your talent vnto profit , neither yet can suffer another to doe it beside you , vnlesse you lye snarling , and barking at his heeles , and thereby declare your selfe to be but a base bodie . I must tell you , as the truth is , for many of you blinded , with a vaine conceit of your selues , spils vnspoken to , whose manner is , that either they would doe , but cannot ; or else can doe , but for idlenesse will not , or may not : yet doing no good themselues , they will censure the doings of all others , neither can any thing be done , were it neuer so good , that shall escape the stroke of their tongue . But now to the word you quarrell , I know very well that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometime a Substantiue , and you cannot denie it is also an Adiectiue ▪ Beza in his notes , findes fault most iustly with the Latine translation , rendring the words in this manner , Carnem inimicam esse Deo . First , because if the word had beene vsed heere as an Adiectiue , the Apostle would haue said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to make it agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Secondly , because it doth not so significantly expresse the Apostles meaning : it being more to say the sense of the flesh is inimitie with God , then to say , it is an enemie to God . Now if I looking especially to the best sense , haue vsed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as an Adiectiue substantiuated in the plurall , the more effectually to expresse the corruption of our nature , according to that of Moses , All the i●aginations of the thoughts of mans heart , are onely euill continually . And so hath rendered the words , Sensus carnis Inimicitiae aduersus Deum . And out of it , haue drawne a true and profitable obseruation , what haue you heere to carpe it ? As to these words subioyned ( otherwise it could not agree with the Substantiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : it is of truth , it is drawne out of the first vncorrected Copie , and continues in the second Edition expresly against my direction . But when you shall haue taken as great paines to encrease your talent for edification of the Church , and shall offer your labours to the publicke censure of others . I can assure you , modest and reasonable men will excuse you for the like construction , prouided they finde good in the remanent of your labours .

And truly I haue great cause to thanke the Lord my God , that so many eyes and tongues , and Pennes being stretched out to marke my wayes : my words , my secret writings ; my publicke writings yet among them all they can finde nothing either in my life , or in my labours wherewith to charge me : if they could , the world should haue heard it ere now : yea , since some of them haue beene so impious , as to iudge of Gods affection toward me by the death of some of my children , which I know hath beene tratled into the eares of some within Edenburgh . What would these who so narrowly seekes a blame against mee , haue done if they could haue found it ? Againe , I thanke the Lord who hath so watched ouer me , as not to suffer mee to fall vnder the rebuke of man . I feare not , I care not the censure of flesh , and I trust in his grace , that still hee will preserue me pure and blamelesse to his heauenly Kingdome for his names sake .

But to returne vnto you , you haue here no other thing worthie of an answere : not answered alreadie ; It is scarse a sheete of paper you haue sent me , and you post through it with such speede , that any man may perceiue the heat of your humour hath spurred you to clatter out of the Cabinet of your cheeke any thing came readiest into it : neuer going in into your selfe , as becomes a modest man to aduise with your minde . My counsell to you , is , that when such a fitte of furie takes you againe , you giue commaund before to your seruants to holde Paper , Penne , and Inke out of your way , least you shame your selfe yet more , and so good Master 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wishing to you greater modestie of minde and speech , I bid you farewell .

Edenburgh Nouemb , 25. 1613.
An Answere to the third .

THE third begins his Logomachick declamation , with a great exclamation : O tempora ! O mores ! wherein is more noise of words , then dint of reasons : Who ( saith hee ) would haue said within these twelue yeeres , that I would haue beene of this minde ? But indeede it is no strange thing to see any Christian , farre lesse a Christian Preacher , in twelue yeeres ; yea in one yeere , attaine to knowledge which he had not before : What else is our life heere , but a daily changing from darknesse to light , from sinne to sanctification , from Satan to the liuing God , from euill to good , from good to better ? 2 Cor. 3. 1● . Wee behold as in a mirrour the glorie of God with open face , and are changed from glorie to glorie , into the same image by the Spirit of the Lord ; what change I haue made , is neither so sodainly , nor so lightly done , as you suppose . I haue considered the matter at length , and findes for the one part arguments from the authoritie of persons , which did long restraine mee , as also from a late custome of our Church , which when I searched the register of our generall assemblies , I found easily taken away by a more auncient custome of our Church : On the other part , arguments from the truth it selfe , which I dare not conceale for respect of persons ; neither is it any reason that I should be bound with the cordes of former ignorance , and holden backe from giuing place to a better light , when God reueales it ; yet this is the maine argument you bring against me , which I thinke you would not repeat so often , if you had any stronger to bring for you .

In this same Page , you charge mee with two speeches , which are vntruths , they are not mine , I neuer had any such words , and it is a shame for you , who in the end of your Treatise subscribes your selfe Philalethe● , that you should proue Pseustes in the very beginning . But if these vaine reports , wherewith you fill the hearts of such as leane their eares vnto you , were taken from you , you would be found bare and barren of matter , whereby you might maintaine them in a liking of your opinion .

Your calumnies , Fol. 2. that Episcopall dignitie drawes neere to Babel , and Egypt ; that the calling is euill in it selfe , and corrupts the Cariers thereof : that the shew of worldly glorie hath turned me out of the path●way of Christ , that a man nose-wise ( like you ) might smell in my speeches the sauour of a vaine-glorious , and selfe-pleasing humour , that mine heart cleaueth to the world , that it appeares to be auaritious and ambitious , are but words of winde , neither able to moue the mountaine of Episcopall dignitie ( as you call it ) nor yet one whit to commoue me at all : but so much the more confirmes me , that I see you fight with lies and vntruths .

You denie that Superintendents and Bishops are one , Fol. 6. And why ? Because Superintendents rode not at Parliament . A strong argument ( forsooth ) as if this pertained to the substance of their Office : but it is good enough , you wot where .

Your ▪ anger at Episcopall garments , and their riding at Parliament with Foot-cloathes , would be the lesse , if your care to redresse vanitie of apparrell in your selfe , and your complices were greater . As for Bishops their apparrell and riding , where-vpon you gnaw so much , if the honour of their place in that supreame Court of this Kingdome , wherein now they haue by his Highnesse fauour that benefit to sit , craued so long by our Fathers , and not obtained till now , if this I say moued them no more , then any respect of honour to themselues , I doubt not they could willingly content , to be without it . And if I should answere you in this as I could , well I know I might iustly make you asharned .

Bishops you graunt , Fol. 6. were once set vp in our Church , with consent of our Church : so your first brother confessed before you ; what aileth you then at a Bishop now ? why make you such a stirre for receiuing that , which our best and oldest Fathers embraced before vs . Why call you hereafter Episcopall gouernment , The Romish Hierarchie ? Fol. 10. Did Mr. Kn●x and our Fathers set vp Romish Hierarchie ? this must follow , if you be a true man . God forgiue you , and lay it not to your charge , that rends the Vnitie of our Church for that which you are forced to graunt our Fathers had before vs : you blame them who haue departed from you : but considers not they haue ioyned themselues to the Fathers of our Church older then you , the blame is not theirs , but shall be yours , if you also follow them not : for my owne part it repents me , I knew not the truth of this matter sooner , but as now by searching the monuments of our Church and former Churches I know it . If I had knowne it , no man should haue beene confirmed by my example in the contrarie . There may be personall faults in Bishops present , they are but men : but I am sure the insolent pride euident in many of you , that will follow none , but be followed of others ; together with your hote contentions and needlesse strife , whereby you rend the bowels of this Church without compassion , bending your tongues in publicke and priuate against your brethren : is a sinne more abhominable in Gods sight , then any wherewith you are able to charge them ? Let alone therefore this conceit , and standing vpon your reputation . Thinke it no shame to submit your selfe to Episcopall gouernement ; to receiue it in the Church , which the plaine euidence of truth forces your selfe to confesse , that it was set vp in our Church by the oldest and best Fathers that euer our Church had . But if still you will be contentious , and foster a diuision , if you will depriue this poore Church of the good wee might haue vnder so Christian a King , so long as wee haue his Highnesse for the establishing of the Gospell : if you haue no respect to encrease his Highnesse ioy be our Vnion , nor to vnite the present estate of our Church with her first estate for the honour thereof ? If you haue no care to stoppe the mouth of the common aduersarie , and will diuide Ierusalem within , when it is besieged without , stand in feare , least God require this at your hands . You denie that the Episcopall and Presbyteriall gouernement were euer vnited . You may as well denie , that the Sunne shined in the Primitiue Church . Your fellow Writer wishes he had the benefit of Printing , I wish the same ; you care not what you write in priuate , but if you were to publish them by Print , I hope it should be some awband to you , to restraine you from your accustomed rash affirmations of such Paradoxes , vntruthes , fables : or otherwise it would turne to your greater shame . But now if you will credit Ignatius , from Peter the third Bishop of Antiochia : through all his Epistles , hee euer distinguishes a Bishop and a Presbyterie , and yet makes them sweetly concurre to doe the worke of God : let it be , you doubt of some of his Epistles , but I hope you will not reiect them all : hauing exhorted the Traellians to obey their Bishop and Presbyters , Ignat. ad Tra●llia●● . Epist. 2. he defines them both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . What is a Bishop , but hee that hath power and rule in the Church , so farre as a man can haue it , and is according to his power a follower of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . What is a Presbyterie ? but a sacred consistorie of Counsellours and Assessors to the Bishop . See you not heere a Bishop and Presbyters distinguished : see you them not vnited , the one hauing power to rule , the others dutie being to counsell and assist . And this testimonie of their Vnion fifteene hundreth yeeres old . Many other cleare testimonies out of all the Epistles of Ignatius Bishop of Antiochia , Martyr at Rome , might be gathered to this same purpose , but that it were too long to rehearse them .

Take with this another of Nazianzen . Nazian. ●rat . 7. de Composita disser●●●● rati●ne . Nos omnes vinum corpus in Christ● 〈◊〉 , ac singuli tam Christs s●mu● membra , quam alter alterius , nimirum imperat & praesidet hoc , illud du●●tur , necidem efficunt vtraque , siquidem imperare , ac subie●tum esse imper●● non sunt idem , & fiunt tamen vtraque , vnum per vnum spiritum conglutinata in vnum Christum . Wee are all one bodie in Christ , and euerie one of vs the members of another , as also the members of Christ : one is president and commaunds ; another is gouerned : both these effectuates not one thing , for to commaund , and to be subiect to commaundement , are not one , and yet these two becomes one being conglutinate and conioyned by one Spirit into one Christ : That Nazianzen meanes here of the distinction of Ministers , whereof the Superiour hath power , to rule ; the Inferiour his place to obay , yet both happily vnited in Christ , to doe the worke of God : See Elias Commentarie vpon this place .

Looke againe the fourth Councell of Carthage , holden about twelue hundred yeere since . Presbyter ordinatur Episcopo ●um benedicente & manum imponente capiti eius , Concil. Carth. 4. cap. 3. & qui adsunt presbyters manus suas iuxta manus Episcopi teneant : A Presbyter is ordained , the Bishop laying hands vpon him , and blessing him , and let the Presbyters which are present , haue their hands beside the hands of the Bishop . There they are distinguished yet vnited .

Omnes Episcopus Presbyter est , Ambr. in 1. Tim. 3. sed non omnis Presbyter Episcopus , hic enim Episcopus est , qui inter Presbyteros primus est . Euery Bishop is a Presbyter said Ambrose , but euery Presbyter is not a Bishop : for hee is a Bishop , who is first among the Presbyters : there they are distinguished and vnited .

Ioyne to these Cyprians complaint ; Cypr. Epist. 10. Aliqui de Presbyteris nec Euangely , nec loci sui memores nec futurum Domini iudicium , nec sibi praepositum Episcopum cogitantes , quod 〈◊〉 sub antecessoribus nostris factum est , cum contumelia & contemptu praepositi totum sibi vendicant , &c. Si vltri in s●●dem perseuerauerint vtar ea admonitione , qua me Dominus vti iubet vt interim prohibeantur offerre .

In his sixt Epistle hee professeth he was determined to doe nothing without counsell of his Compresbyters ; but because some Presbyters had receiued some that had fallen , to the peace of the Church , inconsulto Episcopo , without knowledge of the Bishop ; neyther fearing the future iudgement of God , nor the present Bishop set ouer them , which hee saith was neuer done by any Presbyter vnder any of his Ancestors , not without contumelie and contempt of their Bishop , he warneth them if they continue in it , hee will vse that censure against them which the Lord commaunded him , and suspend them from their Ministrie . How vnwise you were to alledge the authoritie of Cyprian for you , Fol. 13. & 15. this one place , among many , may witnesse : for he not onely affirmes that the power of a Bishop ouer Presbyters is more auncient then his time , but that it is warranted also by diuine authoritie .

I could to this same purpose bring many others , if at this time I might attaine to my owne minutes , collected for helpe of my memorie . But let these suffice for the present . If they content you not , then I send you to the fourth Booke of Douname , wherein hee proueth Episcopall Function to be of Apostolicall institution , because it was generally receiued in the first three hundred yeeres after the Apostles . If you be purposed to dispute this question , you will finde him there with very formall and forcible reasonings defending Episcopall gouernement : if you will not , as I thinke you will not meddle with him , because hee is too strong for you , then you shall doe best to let alone your whisperings in the eares of simple people , and your triuiall arguments which seeme good enough to them that know no better , but in very deede are like the Cuties of bone wherewith Children shoote in the streetes , that may well make a little fize with powder , but are not able to carrie any Bullet , and it will be long before you hurt a Bishop with such .

You carp at my Argument fol. 9. that I bring to proue the externall D●scipline to be arbitarie and changeable , as may best serue for edification , because the Apostles , in a greater matter , dispensed with Circumcision for edification , some of them retayning it , some not admitting it , as they saw best for the state of their people . You neede not tell mee that Circumcision was a Sacrament , and no point of Church-gouernment , I know that very well : but must tell you againe , that as quicke as you thinke your selfe , you mistake the argument ; for , it is from the more to the lesse : If the Apostles vsed a diuersitie in a greater thing , for the good of the Church , and did not all keepe one rule concerning the Sacrament of Circumcision ; why shall it be thought euill now to see diuersitie in the Church about a lesse thing ? some Churches vsing externall gouernment one way , others another way , as the state of the time and people requires . Besides that , I beleeued your Doctorship had beene so acquainted , at least with the recent Writers of this age , that you would haue soone perceiued the Author of the words alledged by mee to be Musculus on 1 Tim. 1. and his probation of it , is not from auncient Augustine , as you take it , but from the latter Augustana Confessio ; put on your Spectacles and reade it againe . Thus while as like a blinde man you would strike at mee , you strike a more worthy man then euer you were , and a whole reformed Church also . Yet for all this , your words are oracles good enough ( I warrant you ) in your owne Conuenticles , and with them the simplicitie of many Christians is abused , whose eyes I pray the Lord open , that as they know the truth of the Gospell , so they may know the truth of this question also , and leaue off to rend this Church by so vnlawfull a diuision .

That you affirme no Schisme was in our Church till Bishops came . I must tell you this is but your calumnie , and the contrarie is notoriously knowne : to mee it is cleare as the light ; with a mourning heart many a time haue I looked vnto one , I could make it cleare to the world , but I will not for all your prouocation . I say no more , but if you be ignorant of this , you are a great stranger in S. Andrewes .

Your Discourses fol. 10. 11. 12. 13. are answered alreadie . In the 14 you condemne the calling of the Bishops of this Church , they neyther haue it from the people , nor the Church , nor the generall Assemblie . Surely , you are a pert affirmer of any thing you please , for you will not finde any Bishop of Scotland , whom the generall Assemblie hath not first nominated and giuen vp in lytes to that effect , or else by such as haue authoritie in the Church to doe it .

In your fol. 15. you vsurpe the iudgement of my conscience , and therein vtters the pride of your spirit , but impaires not mine honest inward testimonie in the contrarie . I affected no Bishoprie , no creature can conuince me of Ambitus , directly nor indirectly : but you must be like your selfe , affirme falshoods confidently , that your simple ones may beleeue you : neuerthelesse know that God will bring you to iudgement , and you shall be countable , if for your idle words , much more for your false lying words , spoken and published for the corrupting of others .

My words against the lying Libeller you wickedly and most wrongfully wrest against my brethren , God forgiue you ; I haue answered it alreadie .

And where in your last leafe you runne out vpon your comparisons , that those who haue laboured more faithfully and fruitfully in the worke of GOD then I haue done , could teach mee how to behaue my selfe in the house of God , though now ( say you ) I seeme to my selfe a great Doctor in Israell . All this is but needlesse talke : I refuse not to be taught of any in the Church , I haue learned some good from any that euer I heard , and haue taken paines to keepe it : but what I seeme to be in mine owne eies is hard for you to know . When in the secret of my heart I deale with my God , I know my roome , that I am the chiefe of sinners , and least of Saints ; and in truth I so esteeme my selfe : but where you will come in , and out of your pride , runne ouer mee , and treade my gift vnder your feete , I will not suffer you . It is not mine owne , and I got it not from you I will speake in defence of it , and not let you disgrace it . I haue by the grace of God , laboured as faithfully , diligently , and I trust also fruitfully , as you , or any with you that haue stretched the penne against mee . Hee that made mee a Doctor in Israell , hath taught mee that which I neuer learned from man , and wherewith you , if you were well tryed would be found vnacquainted .

Some of your sort , I wot not if it be your selfe , haue beene carping at my works in a publicke Sermon to the people . S. Luke ( saith hee ) when hee wrote the Historie of the Acts , dedicates it simplie to Theophilus , but some Writers of our time must in their Dedicatorie Epistles premit honourable Stiles : Is not this thinke you , good Diuinitie ? But the reputation of this Doctor maketh any thing good enough that hee liketh to speake . But if hee read the Booke through , before hee beganne to expound it , hee might haue marked that S. Paul speaking to Festus , giues him an honourable Stile , Acts 26. 25. O Noble Festus ! What will hee say when hee comes to that place ? If it had beene eyther Heresie , or flatterie , or vnlawfull , in it selfe , to giue Stiles of honour to honourable men , S. Paul would not haue vsed it . And hee who did obserue this lesson on Saint Lukes speech to Theophilus , did but abuse his hearers , and wrong the absent whose workes hee would faine disgrace , for a misliking of himselfe .

As for fideli●●e in the Ministerie , the onely Iudge thereof is the Lord : and who hath laboured more or lesse fruitfully in his worke , will be knowne in that day wherein euery mans fruit shall be manifested : your presumpeuous preuenting of it will make no man vp nor downe : hee is not higher , because you doe commend him , nor the lower , because you disesteeme of him . My labours published for edification of others , are not the lesse regarded , that they want some Fifaean Sonnets prefixed to them , meeter for Actors of Comedies then Doctors of Diuinitie .

In your Conclusion , seeing you will haue no peace except it agree with your humour , which I am not able to giue , and is as little reason you should receiue , I leaue you till God mend you , and worke a more sober and peaceable minde in you : and so farewell .

Edenburgh , Nouemb. 28. 1613.
The CONCLVSION .

AND now to conclude all ; if Mr. Dauid , or any of his Complices will still be contentious , let them know I will no more interrupt the course of my studie and better exercises for such matters , except it be by commaundement of my Superiours : if any moe had come so long as my penne was about this purpose , they should not haue wanted an Answere , but now seeing I know none others , I close vp this Combat , Non licet ad huiusmodi ineptias vacare : Cypr. Epis● . 6. surmise , say , report , backbite , lybell as you will ; bu● seeke some other partie . I haue bent the course of my studie to more profitable labours . I wish my paines may worke in you what I would , but because wee finde by daily experience the truth of that once spoken by Macarius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : I turne mee with Nazianzen , to the Lord , who is onely able to tame the nature of man : Beatissime Christe mortalium lumen , velim super mare nostrum ambules , & i●ctari desinet ; Sweet Iesus , the light of mankinde , let it please thee to come and walke vpon the Sea of our perturbed affections and it shall become calme . Veni Domine Iesu & aufer scandala de Regno tuo : Come Lord Iesus take offences out of thy Kingdome , out of our hearts . Who but thou should raigne in them ? let not Pride possesse vs , let not Arrogancie rule ouer vs , let not filthie Couetousnesse command vs : Put these to the doore O Lord ; come thou and possesse thine owne ; none but thou O Lord , can claime a title to vs : Vtinam praeter Christum nihil in nobis viueret ! Oh that nothing beside Christ Iesus were liuing in vs ! Lord Iesus who left thy peace to thy Church , keepe it among vs , that wee may be one in thee , with all holinesse , truth , and loue , Amen .

FINIS .
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