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 râ—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 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 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 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 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 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 ANSVVERE 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 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 Certum est quod eo ipso mihi notior sim quam tibi quo propinquior ideoque magis credo mihi de me videnti me quam tibi oâ—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 vvhich 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 vvould 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 ANSVVERE 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
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 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 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 ANSVVERE 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 vvith 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 ANSVVERE AND a mighty strong winde rent the Mountaines and brake the Rockes but the Lord was not in the winde 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 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 ANSVVERE YOV dispute with words not comely 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
THE BISHOP OF GALLOVVAY 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 câ—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 â—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 ita videri aâ— haberi prâ—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 â—â—gligenda fama restum ad custodian tuâ—â— ad dignitatem vitae vtilissimâ— 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 Iehâ—shuah to resist him in well doing to staine the Name where he cannot corrupt the Conscience that by disgraâ—ing the instruments he may destroy at least diminish the good which faine they would doe Hoc est Diaboli 〈…〉 seruos Dei mendacio laceret falsis 〈…〉 qui conscientiae suâ— luce clarescunt falsis ruâ—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
is greater waight in other mens traducing then in his owne testimonie 12 Now here I know it is expected that as I haue declined the causes falsly imputed to me so I should declare the true causes that moued me which now shortly are these 13 First I perceiued a Christian King by all meanes possible seeking the aduancement of the Gospell for the which it is griefe enough that his Maiestie sustaineth the greatest hatred and contradiction of the aduersaries but more then enough his Highnesse should want the comfort of his subiects professors also which when I considered I thought it a matter of conscience to refuse to serue and follow his Maiestie in so good a course 14 Secondly I saw the weake hearts of many well affected Christians through misconception offended at the very name of a Bishop not able out of light and knowledge to giue any reason of their misliking notwithstanding though it be so highly honoured by the Apostle and commended by the famous lights of the Primitiue Church who not onely accepted the name but exercised the office thereof to the great good of the Church and that this offence might be remoued at least so farre as my credit may carrie me I haue embraced it 15 Thirdly I perceiued a perillous Schisme and vnnecessarie diuision in our Church for this matter of gouernment to the great aduantage of the common Aduersarie which gap I resolued for my owne part not to enlarge by contention but so farre as my weaknesse may to close it vp at least to make it the lesse 16 Fourthly I considered that the same reason that of old forced the Fathers of the Primitiue Church in the iudgement of Ierome to induce this gouernment in the Church that is in Remedium Schismatis did more then manifestly require that it should be restored vnto vs but of this the lesse I speake for duties sake the more I leaue to be considered of them who know the truth hereof 17 Fiftly the question among vs when I searched as narrowly as I could is about Ierusalems wall whether it should be circular or quadrangular round or foure-squared so the Citie be well is this a matter for which we should make contention it being better for the good of the Church that any one of them should be then that thus they should striue together to the great hinderance of the Gospell 18 Sixtly and I doe verily thinke that the most famous and reformed Churches in Europe who want this gouernment would be glad to accept it vpon this condition that with it they might enioy the puritie of the Gospel which they haue with vs together with that libertie fauour and protection of a Christian reformed King which we haue and they want 19 For these reasons as I was determined before in the priuate calling of a Preacher to reuerence and obey others my brethren clad with the office of Bishops the proofe whereof I gaue in these Prouinciall assemblies moderated by Bishops whereat I was bound to be present so haue I at length embraced it in my owne person being called there-vnto by the most Christian King and Church of this Kingdome without any motion affection or petition of mine owne if there be so much charitie in my aduersaries as to beleeue me I could with greater contentment and willingnesse of minde haue giuen obedience in all dutifull submission to any of my brethren nor to haue had any more publike charge in the Church if the matter had beene in my choice And this doe I witnesse out of the very truth and simplicitie of mine heart 20 If Shimei still will raile and charge mee with a corrupt affection let him be doing till his owne iniquitie reproue him I am sure no well aduised Christian will fight with any such armour for the weapons of our warfare are not carnall but spirituall As for others who like barking Dogges and Birds of the night chatter to themselues in secret confused sounds which can bide no triall back-biting those whom they dare not looke in the face for such as these why shall a man turne out of the way It is a sufficient punishment to such as this way with their will would hurt mee that against their will they shall helpe me Qui volens detrahit same mee nolens additmerâ—â—â—â— meae For he that with his will empaites my name against his will shall encrease my reward 21 But if such busie idle-bodies will come and labour with mee in the worke of God I hope to teach them to bestow their time more profitably not to disquiet as they do their vnsetled braines with such vanities as vanish so soone as they are conceiued and brought forth leauing nothing behinde them but a guiltinesse to themselues for mine owne part I haue determined not to be contentious for that is not the custome of the Church of Christ but haue resolued to spend my time and talent I haue saued to the vantage of my Master and good of my Brethren after my weake measure Aurâ—us vtluteas minuat sic malleus vrnas 22 As for others my Brethren whom I loue in the Lord and will alwaies reuerence for the graces of God in them I wish from my heart that precept of the Apostle were fulfilled in vs. That wee did all speake one thing and there were no dissension among vs but that we were knit together in one minde and one iudgement for since the first beginning of this question I euer thought it a lamentable thing that they whose hearts are ioyned in one resolution to die for Christ if so the Lord should call them vnto it cannot liue together in the vnitie of one minde But this hath in all ages beene Sathans policie where hee cannot disturbe the peace of the Church with externall euasion he creepes in like a subtile Serpent to disquiet it with internall perturbation that oft-times vpon vnnecessarie or small occasions where-vpon hath proceeded this great rupture in Ierusalems wall heere among vs which as it is seene of vs all and more then enough talked of by many so would to God our hearts did pitie it and all of vs endeuoured by humbled hearts toward our God by meekenesse of minde euery one of vs toward another to repaire and close it vp againe And seeing such in the condition of our humane infirmitie that our knowledge in this life is but in part and so our iudgements in all things cannot be vniforme let vs take heed to the next that difference of iudgements worke not distraction of affections remembring that the wisedome which is from aboue is peaceable and that the zeale of God fights not with the weapons of flesh such as hatred debate emulations wrath contentions Iâ— we liue in the Spirit let vs also walke in the Spirit expressing the fruits of it in our liues which are loue ioy peace long suffering meekenesse goodnesse wherewith the Lord more and more endue vs all for Christs sake AMEN Yours in
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 ANSVVERE 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 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 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 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 vvherein 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
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 vvith 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 Bâ—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 Aâ—d because your horne cannot reach vnto all you thinke to trie your manhood in the killing of oâ—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 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 â—ou keeper of the Booke of life wherein the names of the heâ—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 leasâ—it proue true vpon you which Augustine hath to Parmenian Quonâ—am patientiam miseri isti perdâ—derunt festinant se ante tempus velut a palea separare leuissimam paleam vento de area ablatam seipsos demonstrarâ—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 â— 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 Chrisosâ—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 â—athari isti foedus cum Serpente faciunt odium mutuum in seipâ—os conuerâ—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 hatreâ— of your abhorring heart against the Diuell 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 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 cenâ—uring and I shall consider and correct at your admonition THE ANSVVERE 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 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
them yea rather it is their great commendation that in so populous a Citie scarce twelue are found miscarried by seducers and those also of no credit nor countenance who vvhen they are tryed and examined professe they had done it of simple ignorance and that they abhor the Masse so much the more because they haue seene it offering themselues most willing to declare their publicke Repentance to remoue all offences giuen by them out of the hearts of others and among them seeing there was not one Burgesse of Edenburgh deprehended in this fault why blame you the townâ— for it Tell mee I pray you was the Church of Ephesus defaced because some false Apostles did creepe into it find you not the contrarie that the Bishop of Ephesus called there the Angell is commended for that he had examined them and found them to be lyars If the Church of Edenburgh had fallen away which GOD auert as the Church of Thyatyra did and suffered Iezabell a false Prophetesse to teach and deceiue the Seruants of God there then you might say it were a defaced Church I suppose which I hope in God shall neuer fall out that Sathan had a Throne there as he had in Pergamus yet seeing there is a Church that will not denie the faith no though Antipas should be slaine how say you the face of the Church is defaced But the contrarie is manifest Satan may creepe in there like a thiefe thanks be to God he hath no throne there what villanie can hee worke which they punish not Can you say any of their Magistrates Councellors Ministers Elders Deacons or any honourable man of the body of their Citie is stained with that Heresie How then is the face of their Church defaced And truely though that many such were among them as you haue said which yet is not it were no maruell to mee when I remember the Apostles saying There must be Heresies that such as are approued may be tryed Where there is no winde to carrie chaffe away how shall the Corne be discerned where there is no Heresie how shall they be knowne who are confirmed in veritie rooted and grounded so in Christ stablished and built vpon the rocke that no winde of contrarie doctrine can carrie them away Traduce as you will this is the truth for many reasons is that Church worthy to be commended but in my iudgement this is the greatest commendation that euer it got that subtle Heretiques with the seed of false doctrine creeping in into her bosome to seeke an aduantage can finde either none at all or verie little Yet your other Assertions are more impudent it contents you not most wrongfully to haue defaced a chiefe Church in the Kingdome now you proceede to doe the like vnto all other Pastors and Professors in our Church THE ADMONENT I Know many doe countenance Bishops because they haue to doe with them and giue them obedience as a man would giue his goods to arobber let not the comparison seeme odious for in this they are alike that hee take not his life also because hee is not able to resist him I know some feare their menaces of Deposition Suspending Silencing putting them from their flockes takes it for a iust feare and so a compulsion so themselues to be excused but that from their hearts like of that Office I know none such as you speake of THE ANSVVERE THE words of the righteous are stedfast and what is it that you can iustly reproue in them I haue spoken it I speake it ouer againe and I know it that many worthie Fathers and Brethren of our Church are of that same minde concerning Church-gouernment that I haue here declared As for those whom you say you know to be otherwise minded looke what a miserable Patron you are vnto them if any such be for in this you haue lost credit you make them all temporizers dissemblers sillie timerous bodies that countenance Bishops not from their hearts but for feare and for compulsion Mr. Dauid I suffer you with the greater patience miscalling me at your pleasure since I see your tongue spares none nay not those whose hearts you grant your selfe are with you you spare not to call them dissemblers c. Since so it is that you take libertie to speake of all men as you please neither sparing those who are in heart with you nor yet those that in heart are against you in your opinion what remaines but that it be publickely proclaimed The Good man of Gods Croft his tongue is no slander THE ADMONENT AND that which you pretend of the aduise of this present Church comes vnder the same count nothing voluntary nor by â—hoyse but forced by such feares iust or apprehended for iust neyther by the Church customably assembled but by a number propped out for the most part by Bishops to that effect THE ANSVVERE THat Mr. Dauid may be knowne for a compleate Conuitiator as he hath hitherto spared no estate vntouched for hee hath set out the King hauing eies and eares not his owne that may deceiue him as though wee had so inconsiderate a Prince as to iudge by the eyes and eares of other men Bishops hee hath painted out for Tyrants Bribers Libertines Vsurpers Pastors reuerencing Bishops hee hath made false dissemblers sillie bodies The whole Church hee hath giuen out to flow and ouer-flow with Heresie The principall Church in the Kingdome he hath described to be a defaced Church so now as if those were too little in his last furie debacchatur in supremam Ecclesiae Synodum binding vp all his former railings in one bundle The Assemblie was conuocated by his Maiesties will and authoritie a part of his Christian and Kingly power the Bishops of the Church present in it Pastors hauing commission to vote from their Presbiteries many Noble men honestly affected to religion vnspotted yea vnsuspected in it many Commissioners from the most famous Churches and Townes of the Kingdome All these assembled together Mr. Dauid not with powder but with his penne blowes vp into the ayre as a corrupt assembly compelled budded bribed not rightly assembled and wherein nothing was rightly done yet was there some aged Fathers who subscribed plainly to the Episcopall gouernment now after better aduisement of whom it is knowne that before they suffered imprisoning for impugning of it whereof I doe but warne him by the way In the remanent of your Sections after your owne disordered manner to tell you as the truth is like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you compasse about mine Apologie without order making a proffer to many places in it not lighting nor resting vpon any to speake it in Scots you flie bumming a throat after the manner of a drone Bee making a great sound and noise but little labour no honie no solid reason no truth no learning vttered here onely iterate Inuectiues not worthie to be insisted in except I would Actum agere Your misconstruction of Iosephs preferment for the
gouernement was in greatest disdaine and at that time being vnacquainted with Church discipline I thought strange to heare it And here againe Mr. Dauid I am in doubt with my selfe what to thinke of you seeing I know no other oath you meane of and you haue touched none other in your Treatâ—se admonitorie what hath carried you to tâ—is absurd affirmation that the oath conceyued against Papall vsurped wicked wordly Monarchie and Hierarchie is against Episcopall authoritie shall I thinke ignorance hath done it You are giuen out and bragged of for a learned man and a Writer Or shall I thinke malice hath done it you are counted for a Christian and so I thinke you be what euer hath moued you sure I am it hath miscarryed you for let mee tell you when Zorimus Bishop of Rome sent ouer his Legates to the councell of Africke wherein were assembled two hundred seauenteene Bishops among whom it is thought Augustine was one to proue that it was lawfull to appeale vnto him from all Bishops in the world alleadging this power was giuen by the Councell of Nice after long deliberation and inquisition of the most auncient Copies of the Councell of Nice his fraudulent vsurpation was discouered and he warmed by these Fathers neuer to attempt any such thing in time to come Many reasons they gaue him as indeede they had all reason for it specially this that the grace of the holy Ghost had not with-drawne it selfe from all other Prouinces to rest in one alone to discerne there the right of all causes wherefore they willed him to abstaine from such ambition Ne fumâ—sum saeculi typhum inducere in Ecclesiam Dei videatur Here Mr. Dauid you see a solemne reiection of the wicked Hierarchie of the Bishop of Rome Did these Fathers by so doing reiect Episcopall authoritie exercised by themselues allowed accepted embraced and reuerenced in their Churches Thus haue I made cleare that you haue fained a sense of that article contrarie to his Maiesties minde contrarie to the minde of the first Fathers of our Church contrary to the minde of the present Fathers of our Church and contrary to the mind of the ancient Fathers of the Church primitiue in the foure hundreth yeere And if I should draw you vp higher are you able to denie that Episcopall gouernment was in the Church before that Romish Hierarchie was hatched out of the the shell What hath the one of them to doâ— with the other Hath the Romish Church beene more impugned by any then Orthodoxe Bishops Or hath any sort of men beene more persecuted by the Romish Hierarchie then reformed Bishops Why are you so vnrighteous as to oppresse the one vnder the name of the other Were all the Bishops who suffered Martyrdome in the first three hundred yeeres guiltie of that Hierarchie which you haue condemned And if I should draw you yet vp higher I see as much light in the word of God as giues warrant to me of the lawfulnesse of Episcopall Gouernment and I doubt not will serue to content reasonable men when they shall heare it You prouoked me to this point but you turne your backe and flie from it and I haue not any leasure to pursue a flying man hauing better studies I would more gladly ouer-take yet something will I subioyne for discharge at least of my dutie 8 These things therefore so standing the Question will be thus Seeing Episcopall gouernment in it selfe is lawfull seeing all Christian Churches haue had it seeing our owne Church had it ratified by acts of generall Assemblie for many yeeres with an happie successe of the Euangell seeing it was laid by against the will of a Christian King in his minoritie against the will of his Highnesse Regent and Lords of Councell well affected to Religion and that not simplie but with a power of reuocation queritur whether if or not a Christian King in his maioritie requiring a restitution of it the present Church hath done well to receiue it in againe especially seeing it is done without destruction of that policie so long aduised and added at length by the Fathers of the middle age of our Church for strengthening of our Discipline To contract then all the matter which you haue spread out with a multitude of idle words into a short summe There is no new Discipline brought into the Church but the auncient restored to thâ— former strength no point of later policie abolished but established and an happy vnion made euery way betweene them who should agree in one to do the worke of God This is my iudgement and I esteeme by it the name of the Church of Scotland honoured a Christian King in his most reasonable desire satisfied the peace of the Church happily procured the mouths of aduersaries stopped offence from weake and simple ones remoued and much more good easily effected if contentious and vaine spirits would not hinder it Thus is the very state of the question cleared vnto you so that you haue no cause to cry out as you doe Who should teach vs but Bishops and if they will not our bloud be vpon their heads You seeme to be very earnest here but all men may see it is but your Orpit or Ironic conceit so like as M. Dauid will be taught of Bishops a sort of profane men without either learning or grace in your account But you neede not make the halfe of this stirre you might be ignorant of Church-gouernement and your bloud in no danger for all that but if indeede you stand in feare least you loose your soule follow our counsell and we shall lay our life for yours Repent of your sinnes Beleeue in Iesus the Sauiour of the world Amend your life Decke the hid man of your heart with a meeke and quiâ—t spirit which before God is a thing much set by Put on loue and meeknesse leaue off strife and contention be content with your owne calling meddle not with things without your compasse whereunto albeit you might reach yet are they not so profitable as to repay your paines nor yet absolutely necessarie for your saluation doe this and it shall be well with you if not your bloud shall be vpon your owne head and none of the Bishops of Scotland shall be guiltie of it The rest of your discourses of paritie and imparitie in Church-gouernement are answered by that which I haue said neither doe you here your selfe insist in them but remit mee by particular quotations to your Epistles foureteene in number written to seuerall men contayning eight sheetes of paper bound vp in forme of a Booke and sent to mee to peruse them But you must remember it is an vnreasonable request to require a Bishop employed in daily teaching and other necessarie charges in the Church to reade ouer all your missiue Letters yet haue I looked to them as I had leasure and answered them as cause requires in this my Defence As for your Epistles if your conceit be such
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 vvould 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 iâ—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 vvay least you shame your selfe yet more and so good Master 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvishing 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 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 so dainly 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 Philaletheâ— 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 pathâ—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. Knâ—x and our Fathers set vp Romish Hierarchie this must follow if you be a true man God forgiue you and lay it not to your charge that rends the Vnitie of our Church for that which you are forced to graunt our Fathers had before vs you blame them who haue departed from you but considers not they haue ioyned themselues to the Fathers of our Church older then you the blame is not theirs but shall be yours if you also follow them not for my owne part it repents me I knew not the truth of this matter sooner but as now by searching the monuments of our Church and former Churches I know it If I had knowne it no man should haue beene confirmed by my example in the contrarie There may be personall faults in Bishops present they are but men but I am sure the insolent pride euident in many of you that will follow none but be followed of others together with your hote contentions and needlesse strife whereby you rend the bowels of this Church without compassion bending your tongues in publicke and priuate against your brethren is a sinne more abhominable in Gods sight then any wherewith you are able to charge them Let alone therefore this conceit and standing vpon your reputation Thinke it no shame to submit your selfe to Episcopall gouernement to receiue it in the Church which the plaine euidence of truth forces your selfe to confesse that it was set vp in our Church by the oldest and best Fathers that euer our Church had But if still you will be contentious and foster a diuision if you will depriue this poore Church of the good wee might haue vnder so Christian a King so long as wee haue his Highnesse for the establishing of the Gospell if you haue no respect to encrease his Highnesse ioy be our Vnion nor to vnite the present estate of our Church with her first estate for the honour thereof If you haue no care to stoppe the mouth of the common aduersarie and will diuide Ierusalem within when it is besieged without stand in feare least God require this at your hands You denie that the Episcopall and Presbyteriall gouernement were euer vnited You may as well denie that the Sunne shined in the Primitiue Church Your fellow Writer wishes he had the benefit of Printing I wish the same you care not what you write in priuate but if you were to publish them by Print I hope it should be some awband to you to restraine you from your accustomed rash affirmations of such Paradoxes vntruthes fables or otherwise it would turne to your greater shame But now if you will credit Ignatius from Peter the third Bishop of Antiochia through all his Epistles hee euer distinguishes a Bishop and a Presbyterie and yet makes them sweetly concurre to doe the worke of God let it be you doubt of some of his Epistles but I hope you will not reiect them all hauing exhorted the Traellians to obey their Bishop and Presbyters he defines them both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is a Bishop but hee that hath power and rule in the Church so farre as a man can haue it and is according to his power a follower of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is a Presbyterie but a sacred consistorie of Counsellours and Assessors to the Bishop See you not heere a Bishop and Presbyters distinguished see you them not vnited the one hauing power to rule the others dutie being to counsell and assist And this testimonie of their Vnion fifteene hundreth yeeres old Many other cleare testimonies out of all the Epistles of Ignatius Bishop of Antiochia Martyr at Rome might be gathered to this same purpose but that it were too long to rehearse them Take with this another of Nazianzen Nos omnes vinum corpus in Christ◠〈◊〉 ac singuli tam Christs sâ—muâ— membra quam alter alterius nimirum imperat praesidet hoc illud duâ—â—tur necidem efficunt vtraque siquidem imperare ac subieâ—tum esse imperâ—â— non sunt idem fiunt tamen vtraque vnum per vnum spiritum conglutinata in vnum Christum Wee are all one bodie in Christ and euerie one of vs the members of another as also the members of Christ one is president and commaunds another is gouerned both these effectuates not one thing for to commaund and to be subiect to commaundement are not one and yet these two becomes one being conglutinate and conioyned by one Spirit into one Christ That Nazianzen meanes here of the distinction of Ministers whereof the Superiour hath power to rule the Inferiour his place to obay yet both happily vnited in Christ to doe the worke of God See Elias Commentarie vpon this place Looke againe the fourth Councell of Carthage holden about twelue hundred yeere since Presbyter ordinatur Episcopo â—um benedicente manum imponente capiti eius qui adsunt presbyters manus suas iuxta manus Episcopi teneant A Presbyter is ordained the Bishop laying hands vpon him and blessing him and let the Presbyters which are present haue their hands beside the hands of the Bishop There they are distinguished yet vnited Omnes Episcopus Presbyter est sed non omnis Presbyter Episcopus hic enim Episcopus est qui inter Presbyteros primus est Euery Bishop is a Presbyter said Ambrose but euery Presbyter is