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
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 where it is not giuen Ad vâ—itateâ— fidei sufficit vt â—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 Passâ—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 attribuâ—â—â— 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 Naziâ—â—zen did the Eunomians Cum in se â—ihil prâ—â—â—â—ij habeant in nostra illud 〈…〉 Where in themselues they haue no strength they seeke it in our imbecillitie Et de malorum in 〈◊〉 sciutilla flammam exâ—â—tant ad 〈…〉 afflandâ— tollunt vt longè 〈◊〉 Babiloâ—â—â—â— 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 Chrisâ—◠〈…〉 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 thatâ— 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 godlâ—nesse is great gaine that is to say that great gaine is godlinesse Questum 〈◊〉 piâ—tatem It is a peruerse order Terrena coelestibus â—ercari to buy earthly things with heauenly where the spirituall Ministriâ— 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 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 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 But what Bene sibi conscius non debet falsis moueri nec putare plus esse Ponderis in alieno coâ—â—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
then of the exemption of Bishops from censure there is a Christian King there is a Councell of Bishops till necessitie require a Nationall Assembly and it is not denyed to any in the Church or Kingdome to complaine accuse delate Bishop or Archbishop that hee may be brought to his answere and tryed yea some that haue complained haue beene answered with Iustice to their satisfaction In a word let it be told you in name of all the Bishops of our Church our Calling is of God allowed by the generall Assemblie ratified by our most Christian King and States of the Kingdome Our care is to discharge it in the best sort wee can when wee haue done all that is possible for vs there are many of you ready so farre as you may to vndoe it out of an euill humor more narrowly looking to negligences then to obserue paines and good diligence wee are men and may fall as others but our faults should not be abused to condemne our function more then the faults of Ministers condemne their Ministrie We claime no liberty but are readie by Gods grace to answere all our Superiours and be censured by them as the meanest in the Church And we carrie this humble minde that if you or any other in loue and good affection will signifie to vs wherein wee offend wee will either satisfie you by reason or willingly amend it yet so that wee will maintaine the honour of our charge and calling and not leaue it free for euery man to raile against lawfull authorities whereof I pray you consider in time and be more sparing to spread such inuectiue Libels for it will be thought a contempt of them whom you are bound to honour and if you suffer punishment for it you will not suffer as a Martyr but as a malefactor which I wish may no befall you 4 So long as this Episcopall gouernement stood in vigour there was nothing but comely order in our Church Fathers honoured as Fathers Ministers agreeing in pleasant Vnitie without any Schiâ—me among them singular peace betweene the King his Maiestie and the Church tâ—ey going together like Moses and Aaron to doe the worke of God without grudging anger or diuision then the Gospell flourished and no professed Papist was in the land but with decay of the one ensewed a lamentable change of the other which cannot be mentioned without griefe and I wish for euer may be buried in silence Alway at this doore of vnhappie diuision Papistrie creeped in againe into our Church it was sowen then it tooke roote then it buddeth now and by a false kinde of reasoning A non causa pro causa it is imputed to Bishops now but as with the decrease of Episcopall gouernment it entred so I hope in God with the credit and authorâ—tie thereof it shall goe to the doore againe Onely the Lord cloath his seruants with his righteousnesse and saluation let his Vrim and Thummim be with his holy ones The Lord set our hearts rightly to seeke his glorie then shall his helping hand be with vs. There is no fault in the cause God graunt it be not found in our persons 5 Episcopall gouernement beganne first to be withstood An. 1575. This is the first time that Commissioners for eschewing of alleadged ambition are appointed to be changed yeerely The same time authoritie of Bishops is called in question some with it some against it the matter is referred to the aduisement of three for euerie opinion whose names are inserted in the act they resolue on these conclusions It is not thought expedient the question be answered at this time but if any Bishop be chosen who hath not such qualities as Gods word requires let him be tried by the generall assembly and so deposed 2. That the name of a Bishop is common to all Preachers whose chiefe function is to preach the Word minister the Sacraments and execute Discipline Yet of this number some may be chosen to ouer-see and visite other bounds beside his owne Flocke with power to ordaine and depose Ministers with aduise of the brethren of the bounds Perceiue here how loath wise men in our Church were to quit all grip of Episcopall gouernement 6 And againe the Office it selfe comming in contempt for the euill qualities of them that had it whereof some were professed enemies of Religion it was laid by and suspended An. 1580. But not simply abrogate as will appeare by this three-fold consideration First not the Office but corruption of the Office in Bishops is impugned so beareth act An. 1578. For as much as there is great corruption in the estate of Bishops as they are presently made in this Realme where-vnto the Church would prouide remedie in time comming therefore further admission of Bishops is discharged till the next assembly An argument by the way to Mr. Dauid that they were before in the Church and had their ordinarie admission of the Church Then in the next assembly holden that same yeere Iune 11. Sect. 3. It is concluded that the former act shall be extended for all time to come aye and while the corruption of the estate of Bishops be remoued and that all Bishops alreadie elected be enquired particularly to submit themselues to the generall assembly concerning the reformation of the corruption of that estate of Bishops Nothing here you see against the Office but against the corruptions Secondly albâ—it anno 1580. Episcopall gouernement was disallowed yet that it was not done with full consent or approbation of the Fathers of our Church will appeare by that act of reuocation which if a man will consider hee shall finde procured by the wisedome and fore-sight of some wise and honest men of the Ministrie who contenting to submit themselues to the present gouernement and loath to trouble the Church for that matter with Schismes and diuisions which you and yours cannot doe did notwithstanding leaue an open doore to their posteritie to bring in againe Episcopall gouernement when they should see it expedient for the Church See the act An. 1583. Sessâ— Concerning thâ— question moued to the assembly if the generall Church haue power to prouoke whatsoeuer things done by them or any particular member of the same to the hurt and preiudice of the Church or not The brethren after reasoning and disputing at length voted affirmatiue in the question that the Church had power to doe the same No exception here of any act made either for Bishops or against them Thirdly the abdication of Episcopall gouernement which was made was made without consent yea contrarie the will of them by whom it was concluded in the Church for Episcopall gouernement being practised in our Church from the beginning was established by act of assembly An. 1571. Whereat vvere present Commissioners from the Regents grace and Lords of secret Counsell in his Highnesse name being also required specially and to this same purpose by the Church there it was agreed to stand during the Kings minoritie and
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 Si aut 〈…〉 aut palmarom folia complicarem vt insâ—dore vultus mei panem comederem ventris opus sollicita mente pertrectarem â—â—â—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 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 Quia non solum falsa componit sed etiam quae piâ—gesta sunt decolorat Because faies 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 affiâ—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 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 Quâ— cito iniuria mouetur 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 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 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
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 sâ—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 vvere familiar with mee it was knowne openlie in the Synods of Fyffe yea vnto manie that desired not to know it it vvas 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 VVHo can say that will say any thing at all but it is the golden Hammer hath done the turne THE ANSVVERE HOw long will you vexe my soule and torment me with words 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 oportâ—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 vvith meekenesse the remanent that will stand vp with you to maintaine your carnall and contentioâ—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 â—â—at is before him Now he speweth out the superfluitie of his malitiousnesse and vvith 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 Pastâ—r you neuer searched to know the truth of that point THE ANSVVERE O Lord false witnesses are risen vp against mee they charge me with things which I know not O righteous God who trieth the hearts and the reines and hast proued and visited mine heart in the night 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
it should seeme that yee striue for nothing but it will not be for you Is not this the confession of the reformed Churches 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 â—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 solam doctrinam videri nobis absolute siâ—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 Ordo est diuinitus praescriptus ordinis ratio arbitraria pro circumstantijs temporum locorum mutari potest quia positiâ—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 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 Quod mentem in melius mutare non leuitas sit sed virtus But let vs consider of this change 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 then may you blame mee also this is the truth vvherein 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
Church and cut off for corruption I know you meane out of our Church and that by act of Assembly It might serue you for an answere that the first Ecclesiastique gouernment which our Church euer allowed by act of generall assembly was Episcopall gouernment as shall be cleared by Gods grace The last Ecclesiastique gouernment approued by act of our generall Assemblie is Episcopall gouernment also neyther shall you finde in the meane time betweene these two any Act of Assembly disallowing the office of Bishops but onely the corruptions thereof and being forced for remouing the corruption to suspend the office for a time they neuer simply reiected it but by plaine act left a power of reuocation thereof to their Successors to bring it in againe when they should see the good of the Church required it The probation of this followeth hereafter This is it which according to your minde you call a cutting off for corruption but our Fathers were neuer so inconsiderate as you haue affirmed Mr. Dauid it is no good Chirurgie to cut off the hand for corruption where the corruption may be cured and the hand preserued it may be vnable for the present and yet able afterward to doe good Cut not away an Office from the Church for corruption thereof but cut away the corruption and conserue the Office that it may doe good againe So hath our Fathers done like wise Phisitians but you in your furie will cut all away and make the simple beleeue that our Church had done it So vndutifull are you that you spare not without all respect of reuerence to rip vp againe the bowels of your Mother that you may lay open her nakednesse to the opprobrie of the aduersarie and where you can finde none you faine lyes Your last Interrogatorie is to the same purpose THE ADMONENT SHould wee receiue the plaine aspiring Tyrant and enemie knowne and proued so in the middest of the Citie place him in the Citadell giue him the Keyes in custodie giue him all credit to open and shut the Ports let in and thrust out at his pleasure giue him a command of the watch the Centinels to command controll that they mute not stirre not doe what hee list yea euen binde vp all the Dogs and mussell their mouthes that they bite not barke not but at his pleasure No light matter c. THE ANSVVERE SHall there be none end of the words of winde What haue wee here the same tale tolde ouer in new words hee still cals Episcopall authoritie a Tyrannie an Enemie knowns proued so but hee proues nothing The Bishop of Rome became a tyrant shall the fault of one be a sufficient reason to impute tyrannie to all Did all the remanent famous Churches and Orthodoxe Bishops in Christendome reiect the paternall gubernation of Bishops because the Bishop of Rome had turned his into tyrannie Mr. Dauid would haue it but be not so inconsiderate as to hold your Father at the doore for feare of a tyrant The rest of your words are more specious then substantious there needes no more to improue you but to turne them backe vpon your selfe Is it not meeter that some one man hauing Commission from the Gouernour and Counsellors of the Citie should haue the Keyes of the Ports then that euery one in thâ— Citie should haue libertie to open and shut let out and in at their pleasure Is it not meeter that some haue power to checke the Watch and command them then that they should haue libertie to slumber and sleepe at their pleasure not fearing the controulement of any Is it not meeter that Dogges that is vndiscreet and contentious men should be kept vnder commandement then that they shall haue libertie to barke and bite at their pleasure euery one that commeth in their way What shall a man euen of common wit say but that your words faire in shew fectlesse in purpose make against your selfe when they are well considered In the end of this section you haue another question proposed the answere whereof wil giue you light for resolution of the maine controuersie wee haue in hand and till then I leaue it And now you proceede to improbation of my sixt reason which was this That other reformed Churches in Europe wanting Episcopall gouernement would be glad to accept it vpon condition that with it they might enioy the puritie of Gospell which they haue with vs together with that libertie fauour and protection of a Christian King professing the Gospell truly which we haue and they want This you impugne after this manner THE ADMONENT I Verily thinke this is but a bad reason why a man should change his minde in so great a matter and for my part I easily thinke that assertion is as easily denied as auowed and I haue more for me to denie it then you haue to auow it as I beleeue their owne profession and declaration of their mindes against Bishops But what doe you meane by that word Condition haue we that puritie libertie and Christian King by Condition I hope we haue them simply and purely without condition c. THE ANSVVERE MY reason is better then you consider If we had liued among the Christians of the Church primitiue sore persecuted three hundreth yeeres for Religion by Emperours who should haue protected them or if we had liued in the Church of Fraunce our necks daily vnder the sword of the enemie and then it had pleased God to turne the heart of the Emperour and King not onely to protect vs but to professe the Gospell with vs we would haue been loath to haue discorded with them for such a matter You ponder not this benefit but waxe insolent and thinke it nothing to entertaine a diuision betweene a Church and a Christian King for a matter without which true faith in Christ in all the articles thereof may be retained In my iudgement the Church of France or antient Churches sore bitten with affliction would neuer haue discorded vvith their Christian Rulers in such a cause You alleadge you haue a declaration of their minde in the contrarie but you must remember priuate letters are not sufficient to proue the minde of a Church You are offended at this word vpon condition you demand Haue we puritie libertie and a Christian King on condition What needes you peruert my words I am sure it can be no ignorance onely malice caries you to this cauilling know you not that his Maiestie will not be drawne into your opinion of Church-gouernement you speake as if the King were of your minde or at least would make the simple beleeue so or that I had ouer-seene my selfe so farre as to say that wee had a King by condition You know his Maiestie will not be drawne that way for you it were more agreeable to reason you should quit your conceit and goe after your Soueraigne Lord but if still you will stand in contradictorie termes yet blow vs not all so blinde as to make
Dauid deales not truely nor faithfully nor like a man defending a good cause but fore-seeing that these words would destroy his Assertion of purpose he leaues them out His second Reason is without reason and against the very rules of reasoning This is Petitio principij he begs the question and takes it for a principle which is the Controuersie it selfe as shall appeare in our improbation I will not be presumptuous to dispute that which is concluded alreadie and past in a Law Onely to cleare the proceedings of our Church from the wrongfull imputations of malecontents I giue an Answere to all their Obiections in these Positions following 1 Episcopall gouernment in it selfe is lawfull and of all other hath best warrants in the Word Mr. Dauid hath declined this question yet will I giue to him and others such light in it as God hath giuen mee 2 No Church since the dayes of Christ vnto our Fathers dayes was without Episcopall Gouernment and Mr. Dauid cannot shew one instance to the contrarie for howsoeuer in some reformed Churches Superintendents were placed the name being onely changed the matter remained 3 The Church of Scotland in her purest estate enioyed the Gospell with Episcopall gouernment for the space of twentie yeeres as may be proued out of the Monuments of our Church for there you will finde by Acts of generall Assemblie Ministers ordained to be subiect to Superintendents A Law craued from the Lords of secret Counsell for punishment of such as disobeyed Superintendents Power to hold Assemblies twice in the yeere giuen to Superintendents Power to transport Ministers giuen to Superintendents Power of diuorcements taken from Ministers and giuen to Superintendents Power to admit â—inisters and depose them giuen to Superintendents No religious Bookes to be printed but by adâ—ise of Superintendents This was the order of our Church all the dayes of Iohn Knox c. Here you obiect first that the offices of Bishops and Superintendents are not one and why I am sure you know in power of signification they are one in power of Iurisdiction they are declared to be one by Act of generall Assemblie Anno 1573. what power a Superintendent had by the law of our Church that same power a Bishop had by the same Law And those Countries which had Bishops of the reformed Religion president ouer them were neuer committed to the care of Superintendents but the Bishops exercised all points of Iurisdiction partaining to them vvithout any contradiction made to them by our Assemblies To â—ay yet further there was appointed by the generall Assemblie some Commissioners to be assembled with other Commissioners appointed by the Regent and Lords of Councell to entreat of Ecclesiastique Iurisdiction establish it Commissioners for the church beside sundrie Superintendents were Mr. Iohn Knox M. Iohn Craig M. Iohn Row M. Dauid Lindsay with others that were in the yeere 1564. The same Commission renued againe by the Church Anno 1567. and againe 1568. a Supplication from the Asâ—emblie to the Regent M. Iohn Willok Superintendent of the West being then Moderator was directed desiring that such as were appointed by the Lords of his Highnesse Councell and by the Church might meet for setling church-Iurisdiction After this in euery assemblie the same sute is renued till at length An. 1571. the gouerâ—ment of Bishops is ratified by act of assemâ—lie Thus M. Dauid you see Bishops willingly recâ—iued into our Church Your other Obiection is Superintendents had their Office from the Church did their Office by aduise of their Brethren and were countable to the Church for it Tell me I pray you what else see you in Bishops Their Office and power is from the Church their temporall preferment their rent and maintenance is conferred by the King yea good reason it is that his Maiestie haue the nomination of a Bishop out of lytes of honest men giuen in by the Church What nouation is here You will finde the nomination of Superintendents referred to his Highnes Counsell in his Maiesties minoritie becausâ— they gaue them their maintenance see Act of Assemblie An. 1562. Againe Superintendents did by aduise good reason see the Law prescribed to Bishops of olde An. 1573. that no Bishop admit any Minister without aduâ—se of three well qualified Ministers of the bounds The same stands now and can you say that any Bishop in our Church stands against this except onely that where the Law bindes them to vse the aduise of three they vse the aduise of sixe or tenne or thirteene if they may get them What can you say against this Mr. Dauid See you not here a constant forme of gouernment in our Church See you any other Bishops now then were in the dayes of Iohn Knox Here say you Superintendents were changeable but you should haue cleared your selfe not deceiued the simple people vnder ambiguitie of words Tell the truth were any of them changed in their time or was there any cause might haue taken from them the office of a Superintendent but such as might haue also depriued of the Office of Preaching and all other offices in the Church In which case Superintendents Bishops and Pastors both might and should lawfully be deposed but God be praised such examples feil not out in our Church Oh but Superintendents were subiect to their Brethren Here also you luâ—ke vnder the shadow of doubtfull speeches Will you say that Superintendents were subiect to the censure of Ministers ouer whom they had the inspection The contrarie is true our Fathers foresaw the perill of that and exempted them from it reseruing them to be iudged by the generall Assemblie as I haue cleared before and doubtlesse there could be no order where such as should correct the faults of others are put vnder the censure of thosâ— that should be corrected by them You still reply there is now say you no generall Assemblie to censure them but you may know that the same Law which restoreth the Iurisdiction of Bishops ratifieth also generall Assemblies howbeit in a reformed State the power to call it belongs to the Christian Magistrate and seeing it is the Parliament of the Church the great Ecclesiastique Councell of the Church the calling of it except vpon very vrgent occasions proueth often more hurtfull then helpfull but where great and weightie causes require it you may be sure the Prince will not refuse it But your great grudge is here that Bishops are not vnder the power of Ministers to be cast out of their places by pluralitie of voices You dreame of an assemblie that would finde the authoritie vnlawfull and depose them all but you are deceiued our Ministrie are not so affected they see the necessitie and vtilitie of this calling they who disliked it at the first are now brought by reason and experience to allow it and where you will finde one discontented with it I warrant you tweâ—tie who are pleased with it and thanke Goâ— for it Speake no more
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