THE ANSVVERE.

HVmano capiti ceruicem pictor equinam, &c. 11

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

What euenture caried mine Apologie to you, I care 12 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 [Page 10] 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 M ^r. 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.

13 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 M ^r. Dauids conceit, here in the very entry giuing vs a taste of that humour, wherein you continue and en­crease in the rest, liberall enough in your (as good) a word frequently vsed of them who are scant of mat­ter, & yet faine would be contending: but this chaire is too high for you, to be the Palemon of Doctours past, and present; can you tell their value, can you match them rightly? you still vsurpe it, but will be found to take too much vpon you.

A name, sayes your Doctors, should be despised, or else say you obtained, and retained by good actions, not by Apologies. The first is true, no man denies it, a good name should be procured by good deedes, but why seclude you the second? Are not Apologies law­full, yea needfull, to conserue a good name, begotten of good actions, when an euill tongue would destroy it? For why? will good actions stop the mouthes of backbiters? Will innocencie it selfe fence a man against the strife of tongues? No, it kept not Iesus the iust from the scourge of the tongue. Was not Samuel an vnrebukeable man among men, yet forced to vse Apo­logie: 1 Sam. 12. 3. Behold, here am I, beare record of me before the Lord, [Page 11] 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? M ^r. 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 14 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 [Page 12] 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 M ^r. 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.

14 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 into it: But since there must be a winde and a firie Chariot to carie Elijah into heauen. Since there must be an Angell of Satan to buffet Paul, and keepe him from pride: Since there must be a fire to purge the sonnes of Leui, I meane of affliction, which vnto the godly is [...], the Purgatorie fire of Pisida, since gold cannot be fined but by Lead, which consumes and finishes it selfe in the fining of it: let it [Page 13] come by any instrument, by you, or any other the Lord pleaseth to stirre vp, so it bring forward his worke in me, I care not.

THE ANSVVERE.

HE that is first in his owne cause (saith Saloman) is 16 iust, Pro. 18. 17. then commeth his neighbour, and makes enquirie [Page 14] of him. You haue heaped vp heere a multitude of words, huing a faire shew, not vnlike the words of the friends of Iob, good enough in themselues, but wrong­fully applied, as will be seene by mine answere. Farre be it from mee M ^r. Dauid, to seeke honour with the dishonour of my good God: I will still vse the words of those fortie Martyrs mentioned of Basile, Nolo hono­rem vnde nascetur ignominia, Basil. Ser. in 4. Mar. 1. Neither will I maintaine my Name by impairing his Truth: Nay, nay, God forbid I should so doe, but it is for his truth, and for the ho­nour of his name that I contend to maintaine my poore name. Since the Lord hath counted mee faith­full, and put me in his seruice; since he hath called me to be a witnesse of his truth, and since he hath blessed my Ministrie to doe good by it; will you not suffer me to defend the honestie of it against a lying Libeller that hath sought to dishonour it? But I know where you are, Satan would haue me a witnesse of no value, nor credit, because through grace I stand vnder the banner of Christ against him, and so would you, be­cause I am against you in this question of Church-go­uernement: you seeke so farre as you may to disgrace the man, that his testimonie may be the lesse regar­ded. Here is your policie, but it will not be for you. I thanke God, among men I haue more to stand with me, witnesses of the honestie and effcacie of my weake Ministrie, then you are able to bring against mee: nei­ther am I in doubt, but the same also who for the pre­sent are with you, if it pleased God I were knowne to them, as I am to others, who haue felt the comfort of my Ministrie, would stand vp to iustifie mee against you. But to leaue men, and come before the Lord, M ^r. Dauid, I dare not speake presumptuously, since our Lord in the weakenesse of one, haue pointed out the infirmitie of all, yet in some measure I may say, I [Page 15] haue name, and life, and all that I haue to giue vnto the Lord for the glory of his name, and fealing vp of his truth, if his Maiestie require it, I trust hee will giue grace to performe it. Neither care I what shame befall me, so it may serue to hold vp the honour of my God. If this inward testimonie of mine owne heart sustai­ned mee not, it had beene impossible for me to haue borne the manifold contempts of flesh I haue suffe­red, and this of yours among the rest, but to goe from my selfe.

The discipline of the Church of Scotland, is not 17 oppugned by Bishops, as you would make the simpler sort beleeue; but rather it is stablished, and confirmed by them. Neither will you euer be able to proue, that the discipline of our Church at any time disalloweth the office of Bishops, but onely fights against the cor­ruptions thereof, as the monuments of our Church, search them when you will, shall make manifest vnto you. And if you be able to make it good, that it is a hurt to a family, to haue a kindely Father ruling ouer it, then may you also proue that it is a harme to the Church, to haue an honest Bishop president in it? This is for the honour and name of the Church of Scotland, which now I maintaine according to truth, and set it downe in this assertion.

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

This is the point I promised to cleare vnto you, I 18 hope to make it plaine or I end, and should haue clea­red before now, if your Katagoric Pamphlet had not di­stracted mee. This M ^r. Dauid is the state of the con­trouersie: [Page 16] This is a truth, which neither you, nor your Trident Fathers, nor your Sorbon Doctors, none with you, none by West you, none by East you, none about you will euer be able to impugne. And if you, or they haue any compassion of this Church, if you be her Sonne, a Christian, borne againe in her bosome, if you haue sucked out of her breasts the milke of consola­tion, then I am sure you will feare to impugne it: Since as I said it is a truth, it is the honour of your Mother, who in all times hath kept one constant te­nour of Doctrine and Discipline, since it procures peace in her bowels, since it stops the aduersaries mouth, and remoues offences from the weaker ones.

THE ANSVVERE.

19 DOe you not here speake as one of the children of men set on fire, Psal. 57. whose teeth are speares and arrowes, and their tongue a sharpe sword? Are you not heere blowing at the coale, to kindle if you can a fire among brethren. [Page 17] To strengthen your feeble cause▪ you cry for a partie▪ and goes about, not with the godly policie of S. Paul, to deuide Pharisies and Sadduces, but with the godlesse impietie of the Serpent, to sowe the seede of dissention among brethren. That euill-one doth it in the night, when men are sleeping, and you are not afraid to doe it in the day, Psal. 58. and all men looking vpon you. Is it true which you haue said, speake you iustly, and haue you iudged vprightly? Will you throw these words of mine against my brethren? are you become so brazen-fac'd? haue you shaken off all shame, and taken libertie to say what you like, yea euen against your owne light? for you dare not say plainely to it, but appearingly, say you, I call them so. Are not my words plaine? said I not in mine Apo­logie, I am sure no well aduised Christian will fight with such armour? if I thinke no Christian will doe it, farre lesse will any brother of the Ministrie doe it. Are they who are contrarie minded in Church-gouernment, other­wise stiled by mee, then Reuerend Fathers, or Brethren? God knowes they are so in my heart, as I haue termed them in speech. Yet you say I haue iniured them in their name.

My speech was then against a lying Libeller, and 20 some other professours, whereof some are preposte­rously zealous, others prophanely presumptious, to giue out rash iudgement of all men. I knew not then that you had beene one of that sort, but since my words haue beene to you like the breath of the Hart, to draw such a Serpent as you out of your denne, and make you know your selfe in your owne colours, I can­not but tell you plainely, that you are one of them, to whom all these Epithets rehearsed by you are compe­tent, a few onely excepted, Carnally contentious a rayling busie-bodie, a Dem [...]god; vsurping Gods tribunall, you haue here declared your self but of others I cleare you, [Page 18] that you are not a night-bird, a chatterer in secret; a biter behinde backes: For the height of your pride, and stout­nesse of your conceit carries you so farre, that you thinke it too little for the greatnesse of your reputati­on to be a Pestilence walking in darknesse. Psal. 91. 6. Nay, for the honour of your name, you must be daemonum me­ridianum, a plague that destroyes at noone, and an arrowe that flies by day, to slay the innocent. This is wicked­nesse more then enough; and yet, Vt sit supra modum peccans peccatum, you will adde drunkennesse to thirst, and not content to slay one, you will (as I said) be a fire-brand in the Church to burne all, kindling, con­tinuing, encreasing fierie contention among bre­thren.

21 It became you rather of Christian dutie (if you knew it) to bring words of modestie, truth, and loue, like water to quench the fire that is, then by words of strife and contention, to kindle it where it is not, et sic oleum camino addere. Thinke you M ^r. Dauid to goe be­tweene vs and our brethren; beleeue mee, they neede not your patrocinie at our hands, nor we yours, or any mans at theirs, euen the Lord knowes how wee haue tendred their names, they are our brethren, wee dare goe neerer them then you, to liue with them, to die with them: where discrepance of iudgement is about things externall, God knowes it is with our mutuall griefe: where consonance is, as blessed be the Lord it is in all points of Faith, it is with our mutuall ioy. And since the beginning of this Controuersie, I did euer thinke it a lamentable thing, to see such as agree in vnitie of faith, disagree in a matter of Discipline, and that those who could happily haue concorded on a scaffold, to scale the truth of God, professed by them both; if so the Lord had called them vnto it, should thus vnnecessarily discord for a question of externall [Page 19] Church-gouernement, in it selfe not absolutely requi­site to Saluation.

But this (as I said in mine Apologie) is the pittifull 17 condition of humane infirmitie. If I cannot mend it, I shall at least mourne for it, and will daily pray to my God, that he would set peace in Ierusalems borders, and vnite the hearts of his seruants into one. Neither will I de­spaire of it, but will pray the Lord to stirre vp in this Church such a man as Athanasius was, and blesse the worke of this Vnion in his hands. A powerfull instru­ment of the Lord was hee to conserue puritie of Do­ctrine by his singular constancie, with peace among Preachers by his godly wisedome: for this was he re­nowned, as Columen Ecclesiae in his time. Many times was hee banished by deceit, and often-times forced to flie, to eschew the furie of his enemie: but none of all his sufferings purchased him such commendation as this, that when hee came home, and found a Schisme among the Fathers of the Church, for a greater cause then any that is among vs (praised be God) yet he hap­pily composed it, Nazian▪ de laude Athan. Vtra (que) enim parte leniter & humane accersita verborum (que) sententia diligenter, & accurrate per­pensa postaquam Concordes reperit, nec quantum ad doctri­nam quicquam inter se dissidentes, ita negotium transegit, vt nominum vsum ipsis concedens, rebus ipsos constringeret▪ For calling both the parties with meekenesse and loue vnto him, and iudiciously pondering either of their opinions, he perceiued that concerning Doctrine there was no difference, the diuersitie was about words, the matter vvhich either of them beleeued, one and the same, hee did therefore so compose this discord, that leauing vnto them free the vse of the words & names, hee bound them both with necessitie of the matter it selfe. I wish againe that such an Athanasius were among vs, for I can see nothing but strife about words and [Page 20] persons (there being otherwise agreement both in the matter of Doctrine and Discipline.) The same power of gouernement that now is in our Church, was alway in it, now vnder the name of a Bishop, before vnder a name equiualent to it. And when both the names were silent; yet the power of them both euer exercised by some: When the name was not, the matter remained, the power I meane in substance: But now contention is growne to such heat, that an Office toll [...]rably law­full, needfull in it selfe, is thought vntollerable vnder such a name, and for such persons as are with it, or a­gainst it. A lamentable matter, for the which I sigh within my selfe, and doe yet the third time cry for an Athanas [...]us.

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

THE ANSVVERE.

THis is the second, and yet the last time that you 24 vse any word of meekenesse and loue, they stand alone in this your [...], and thinkes shame of the rest, Pro. 26. 28. As hee that faigneth himselfe madde casts fire­brands, arrowes, and mortall things, so dealeth the deceitfull man with his friend, & saith, am not I in sport? M ^r. Dauid in a furie, without rithme or reason, strikes all that are about him, friend or foe, as you will heare, and then will mend all with a word, I am but in sport, and am your brother. Salomon sayth, that this is to play the de­ceiuer.

THE ANSVVERE.

25 GOod M ^r. Dauid, be not so sodaine▪ be appeased but a little, and I will pay you to the vttermost farthing; if I doe not, then pull all downe at your plea­sure. A righteous man (saith Salomon) hath compassion ouer his beast, but the mercies of the wicked are crueltie. M ^r. Dauid, why wil you be so cruell as at one stroke to slay both my selfe and my name, yea to burie my name, ere I be dead my selfe▪ and that without anie pittie or compassion? If you had anie loue, you would haue mourned at least a little ouer it, because once it did good, once it smelled well. Though there be not a Tribe cut off from Israel (and euen they were sorie for it, Iudg. 21. 6. which had done it) yet is there a man in your con­ceit cut off from Israel, and you insult in the doing of it, yea, and haue triumphed with your complices du­ring this interim of a none answere, neither can you keepe it close, but in your pride proclaime it, that you haue slaine a man. 1 Sam. 30. 16. Yet it is but the Amalekites daunce: your pray will quickly be taken from you; what you thought you had done, you will finde it vndone. It but fareth with you, as Philo saith it did with Cain: Then Cain arose against his brother Abel, and slew him, [...], Phil. whom slew he? not Abel, no: hee slew himselfe. It seemes, saith he, [...], an incredible Paradoxe, yet is it true [...]. Abel is taken away in the foolish minde of Cain, but he liues in God a blessed life; and my name which in your con­ceit is past remedie, I suppose with you it is peri­shed cleane in Preston, and you haue buried it there, neuer to rise againe: yet I am a man that beleeues the [Page 23] resurrection of the dead, euen of them who are dead, & buried in Preston also. Athan. cont. gent. But M ^r. Dauid, know you not that the Sunne shines clearely in some parts, euen when it is obscured in others? I am sure you cannot be igno­rant of this, that when the Sunne is obscured by clouds or smoake in Preston, yet other parts of the Kingdome sees it clearely enough, and there also where it is ob­scured for a time, it will shine againe. Who sent a winde, and draue the Locusts of Egipt into the red Sea? Who scattered the smoake that came from the bottomlesse pit, to darken the Sunne? Is it not the Lord who soweth light for the righteous? hee brings to light things that are hid in darknesse. I will still walke in the innocencie and simplicitie of mine heart, and not spare to speake to men, what I haue beene taught of God, nothing mo­ued either with your calumnies, or other mens con­tempt. 2 Sam. 6. 22. Mich. 7. 9. And of these men that haue despised me, shall I be had in honour: when God shall plead my cause, execute iudge­ment for me, and bring me forth into the light.

But now as Satan in the tempting of Iob, proceeded 26 from a small tentation to a greater: so M ^r. Dauid not content to trample my name vnder foote at his plea­sure, makes corruption also vpon my conscience. Hee iustifies the former Libeller in plaine termes, and will needes haue mee guiltie of a corrupt loue vnto gaine and glorie, for these are his words.

THE ANSVVERE.

27 AS athorne in the hand of a drunkard, so is a Parable in the mouth of a foole (saith Salomon) for a drunkard taking a thorne in his hand to strike others, Pro. 26. 9. hurteth himselfe with it, and a foole pierces himselfe with the Parable wherewith he thinkes to pricke another. M ^r. Dauid, this false supposition of yours is answered by another, which is true: what if the vessell was broken, or euer the golden Hammer touched it? if they vvho could best see, being neerest vnto it, saw that it was so: if the change was made, or euer the Bishopricke came, is he not a lyer that will say the golden Hammer did it? What euer you had said of the cause it selfe, or of my name might haue beene somewhat excusable, these are things externall; but how take you this boldnesse to iudge another mans conscience? Iob. 28. 15. 3. Who art thou that iudgest another mans seruant? hee standeth, or falleth to his Master. My cause you thinke you know perfectly to be euill, my name it pleases you to terme a vaine Idoll, which you will haue pulled downe, though the smoke of your pride darken your minde, so that you know none of them as they are: but as for my conscience, I am sure you know it not at all. The iudgement of con­science belongs to him who iudges the highest things, Who searches the r [...]ines and the heart, it is the Lord that makes the weight of the winde, and weighes the waters by measure, hee trieth the perfection of all things? How then vsurpe you the Lords roome, to iudge things that are secret? Will you sit downe on his tribunall? or other­wise. [Page 25] Cum iudicare nescias cur vis calumniari? Ambros. Why will you calumniate, where you cannot iudge? why speake you euill of that, which you know not.

Now euen the God of truth, who hath the eies of 28 fire to pierce into the soules of men, knoweth that you haue giuen out false iudgement against me: Aug. de Ciuit. Dei. lib. 10. ca. 4. Deus font est omnis beatitudinis meae, ipse finis omnis appetitionis meae, As the Lord is the fountaine of my felicitie, so is he the end of my desires: Psal. 37. Whom haue I in the heauen but thee? and I haue desired none in the earth with thee: my flesh failes, mine heart also, but God is the strength of mine heart, and my portion for euer. Nazian. Quem stercoribus animum adijciam, Shall I set mine heart vpon dung? Was euer it so Lord since I knew thee? This false accuser would foule the face of my soule with it; looke vpon it O Lord, and consider it.

Perceiue you not how like you are to the Diuell in 29 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, M ^r. Dauid, the sinne in the world that hath had least credit or commandement of mine heart, is Couetousnesse, and loue of gaine; Psal. 119. it had neuer force to encline mine [Page 26] 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 ANSVVERE.

30 BVt I pray you, Is not the crime which the Libel­ler first, and you next impute to mee an inward crime, and how can it be cleared, but by an inward purgation? If the accusation were of an outward fact, it behoued to be answered and auoided by outward proofes and arguments, though euen in these oft-times the Oath must decide the controuersie for lacke of o­ther probation: but here it is an internall guilt of a cor­rupt affection, wherewith you charge me, and where can I goe to improue it, but ad domesticum tribunal, to the internall testimonie of anvncorrupt conscience? Any equitable man may see how your preiudice blinds you to denie a principall, when S. Paul retired to this defence, Rom 9. 1. I say the truth in Christ, I lie not, my conscience bearing me witnes in the holy Ghost. Might not his aduer­saries haue answered him, as you doe me, The testimonie [Page 27] 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 31 in this knowledge, you can no way compare with me: Ber. ad Og [...]r. Epist. 87. Certum est quod eo ipso mihi notior sim, quam ti­bi, quo propinquior ideo (que) magis credo mihi de me videnti me, quam tibi o [...]inanti de me, quod non vides in me. Sure it is, I know my selfe better then you can know me, I am neerer mine owne hart then you, and am priuie to my conscience, which you cannot be, and therefore haue reason to beleeue my selfe of that which I know, and see in my selfe, rather then you who are but an Opina­tor, not a Spectator of mine heart, and thinke you see that in me, which I know you see not. But since you are of this humour, voide of loue, which beleeueth all things, that you will not credit a Brothers declaration of his conscience, I must in this leaue you to your owne conceit, 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 ANSVVERE.

32 MAster Dauid, beleeue me, you are now like a man out of his owne element, confused, and pertur­bed in your thoughts, if they be according to your words. It were best you should hold you at your olde tune of cauilling talke. There you speake like your selfe, and it flowes best with you: now you would come to speake words of modestie, and they will not mouth for you; for what language is this, I pray, though sober men be not bold to affirme it, yet the most modest will encline to it? Perceiue you not how you reele, and roue, and knowes not what you say? Doth not one of your words dash and destroy another? They suspend their iudgement (say you) and yet they encline to this as most apparent. Sober men will not affirme it (say you) yet the most modest will: and why forsooth? Because (saith M ^r. Dauid) It is most appearant. I pray you, doe [Page 29] sober and modest men encline their iudgement to and fro by appearance: and since as you say, Most mo­dest men suspends their iudgement, why are you not one of those most modest men? why praecipate you, and giues out rash iudgement? O but s [...]y you, you knew no change till the Bishopricke came: What of that? you knew it not, nor your complices, therefore it was not. It was knowne clearelie enough to such as 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 M ^r. Dauid.

And where you say, that Gaine and Glorie are the 33 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 [Page 30] 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 ANSVVERE.

34 HOw long will you vexe my soule, and torment me with words? Iob. 19. 2. you haue now tenne times reproached me, and are not ashamed: you are impudent towards mee. Haue you forgotten what you said euen now? Were not these your words: Sober men will not say it, modest men enclines to it but by appearance? Yet now you will make vs be­leeue, that such as will say any thing, can say no other­wise, but as you say. M ^r. Dauid, Mendacem oport [...]it esse memorem. Frequently you bragge of this, that all men, whom you know, thinke as you thinke, and so with the terrible shew of your associates, like an Armie of the stuffed skinnes of Indian Elephants, you would afray vs. I am sure when your great multitude, mustred vnder [Page 31] 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 contentio [...]s raylings, will trie as I haue said. Your great Vniuersalitie will be reduced to a small fellowship of strait-shod Gentle­men, and to speake as it is, A Diocie of Donatists, of whom you may read what hath beene the iudgement of the godlie, Horum spiritus homicida & mendax: Who thinke there is no Church, no Religion, no Consci­ence but with the men of their opinion: and if any man be otherwise minded, then forsooth hee is not a Brother, you must keepe no companie with him, you must not salute him, [...], nor walke in the streete or way with them. Fie vpon this pride, what should such wickednesse doe in Sion? away with it to Shinar, meeter for Barbarians of Moroco, then for Christians of the beloued Ile. 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, M ^r. 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 [Page 32] pieces, stamping vnder feet all [...]at is before him. Now he speweth out the superfluitie of his malitiousnesse, and vvith most false and horrible calumnies he char­geth me.

THE ANSVVERE.

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

The answere which our Sauiour gaue his Disciples, when they willed him to bring fire from heauen vpon the Samaritanes, is not vnproper here for M ^r. 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 [Page 33] not of what spirit these railings haue proceeded. Saint Iames saith, Iames 3. 17. that the wisedome which is from aboue is pure, peaceable, gentle, easie to be entreated (no oath of consci­ence can entreate Mr. Dauid.) It is full of mercie, he is so full of malice that hee runnes ouer: for who will say but that the house is full of smoake when it commeth out at the dore and window? It is without iudging: he is bold to iudge the most secret things. It is without H [...]po­crisie: hee at one time kisseth and killeth, with Ioab. The same man whom at one word hee cals A beloued Bro­ther, at the next word hee cals An abhominable man, a false Teacher, &c. His mouth is full of bitter enuie and strife, his tongue set on fire of Hell would set on fire the course of Nature; yea, the whole Church if hee could; this wisedome descends not from aboue, but is earthly, sensuall and diuellish, saith S. Iames. Loe where you are Mr. Dauid, see by what Decree you are condemned in this doing; not mine but the Apostles. Is not this the monstrous birth of your Viperous minde? Looke backe to it againe, and see if it be well faced or not? Thinke you not shame of it? or otherwise will nothing content you, except yee be the Basiliske, king of Ser­pents, and crowned as chiefe of railers?

But let vs examine more narrowly, and see what 36 truth is in him. Psal. 19. 12 You will first haue mee to confesse an error: why not? I daily doe it, who knoweth the errours of his life? Errare possum, Haereticus esse nol [...]. Wee are men and may fall into errour, from Heresie Grace will keepe vs, and mine heart abhorres it. But are you M ^r. Dauid and your fellowes free from errour? Aug. Homo, iuste sanct [...]le, tune sine macula? N [...]z. orat. 39. in sancta lumi­naria▪ Holie one, tell mee, are you without blemish? Dic mihi noue Pharisae & nomine dun­taxat pure: Is it so? I hope you will thinke shame to be a new Pharisie, Ambros. pure in name onely. Audes tu mundum te dicere, qui etsi operibus mundus esses hoc solo verbo im­mundus [Page 28] [...] [Page 29] [...] [Page 30] [...] [Page 31] [...] [Page 32] [...] [Page 33] [...] [Page 34] fieres? Dare the Catharan, Nouatian, Donatist, say he is cleane? albeit in regard of his workes he were cleane, yet this same proud word would make him vn­cleane. But I thinke M ^r. Dauid will confesse error also; why then casts he the first stone at mee? O forsooth M ^r. Dauid is a common Christian, and I am a Preacher; But may not a good and faithfull Preacher commit an errour? To cite a testimonie of Scripture not out of the right place is an errour: to draw a sense out of the words, not consonant to the course of the Text, suppose agreeable to the Analogie of Faith, is an errour: to say that Timothie placed in Ephesus was an extraordinarie Euangelist, seeing it is plaine hee was setled there as an ordinarie Bishop, may be an errour but no Heresie: to say that Papall Hierarchie came out of Episcopall authoritie, is an errour, for it is not the proper cause of the other; but who will call it Haeresie or falsifying of Gods message? And many other waies (not needfull to be repeated) may Preachers commit errour, which yet are not Heresies. God forbid they so were.

37 O but it is an higher Commission, which this Le­gate from the Legion, hath brought against mee. Hee is to accuse mee of many points of Treason against the most high God, for so hee reckens them out: You haue taught erronious doctrine false doctrine, and deceiued others. Auoid Sathan, thou art shamelesse in lying. You haue falsified Gods Message. Goe behinde mee Sathan, you are diuellish in railing. You haue prophaned the chaire of veritie. The Lord rebuke thee Sathan. M ^r. Dauid, this is not you; I will neuer thinke the good man of Gods-Croft hath said this: no, it is but subtle Satan, abusing the sillie Serpent. Aug. Vas es, alius te vtitur; orga­num es, alius te tangit. The Apostle leades vs to this consideration, Ephes. 6. We wrastle not with [...]lesh and bloud, but with [Page 35] Principalities, Powers, and spirituall Wickednesses. In this you are but Satans Serjeant: Is est qui omnia peccata no­stra rimatur diligentia inuidi [...]; It is hee that searcheth all our sinnes with the watchfull eye of Enuie. I am onely sorie that you are thus abused by him, and haue lear­ned Ex vno multa facere, so cunningly to calumniate, and to imploy your engin to make a mountaine of a mote if you could finde it; yet you would seeme mo­dest, and professe you are loath to touch; but can you be more malicious, and if yee can I defie you. For I must tell you, many a time hath Satan troubled mee with his grieuous accusations, so much more feare­full then yours, in that they were internall: I haue ap­pealed and drawne him before the highest Tribunall, and there sundrie absoluitorie Decrees hath my God giuen mee against his false imputations, by many glo­rious victories hath the God of peace trampled Sathan vn­der my feete. Rom. 16. And now you come in, as it were vpon a new factorie from him, to charge me againe with the same criminations, and pursue mee before the Iudica­torie of men. Sillie man, why haue yee done this? See­ing I haue endured the roaring of a Lyon, thinke you that I will be commoned for the biting of a Flea?

Euen Satan himselfe, as false as he is, knowes, and 38 if hee could speake any truth hee might tell you that you are here miscarried from the truth: I am no pro­phaner of the Chaire of Veritie: I haue gone to the Pulpit in much feare and trembling; I neuer went to it vnsanctified by Prayer, and the best part of that houre of preparation, haue I spent lying vpon the ground on my face, with teares and cries begging the Lords mercifull assistance. And after greatest humiliation, I haue found his most comfortable presence. I am for­ced to vtter that which I thought neuer flesh should haue knowne, for answering this shamelesse Accuser, [Page 36] who chargeth mee as a prophaner of the Chayre of Veritie.

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

You would haue it a matter of Faith, least it should seeme that yee striue for nothing; but it will not be for you: Is not this the confession of the reformed Churches, Aug. confess. Art. 7. Ad vnitatem fideisufficit, si consentiatur de do­ctrina Euangelij, & administratione Sacramentorum; It is sufficient for the vnitie of Faith, that wee agree in the doctrine of the Euangell, and ministration of the Sacraments. Dare yee say that in these among vs there is any disagreement? will you [...]eclude them all from the vnitie of Faith, who are not partakers of this Disci­pline? What then will you say to Beza; Exijs quaem Ec­clesia Christi requiruntur vt partibus suis omnibus constet, Beza do presb. & ex [...]om. solam doctrinam videri nobis absolute & si [...]e omni exceptione necessariam; Of those things which are required to make vp a compleate Church, perfect in all her parts, it [Page 37] seemes to mee that the word onely absolutely, and without all exception is necessarie. Heare you this M ^r. Dauid, no word here of Discipline, nor externall Church-gouernement as absolutely necessarie to make vp a Church, yet you will haue it a matter of faith: and againe, Beza de gradi­bus ministrorum. Ordo est diuinitus praescriptus, ordinis ratio arbitra­ria & pro circumstantijs temporum & locorum mutari po­test, quia positi [...]i est iuris: Order is prescribed by God, the manner or forme of order is arbitrarie, and may be changed according to the circumstances of times and places, because it is of humane constitution.

Praised be the Lord againe, there is no question of 40 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 41 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. M ^r. Dauid humum, haec sapiunt, non Theagrium, imo nec [...] qui­dem, sed [...], Argiua enim haec insectatio: you were [Page 38] wiser to forbeare this language of Ashdod, and speake in Canaans tongue, and out of the new generation. But since you haue cast your selfe loose, to speake what you should not, Sine iugo, statera, aut mensura, With­out a yoake, Amb offi▪ lib. 1. ca. 2. a ballance, or a measure, which three Am­brose requires in the speech of a moderate man, you must euen heare againe that which you would not, that these criminations though they be not of such weight, yet are they of no lesse falshood then the former.

42 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.

43 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 [Page 39] 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 M ^r. 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 M ^r. Dauid will haue inconstancie, 44 but if you can improue the iudgement which I haue embraced, then I must say my change is euill, yea worse then inconstancie: but if you cannot (for you plainely decline that point, and I am sure you are not at anie time able to doe it) then you should remember what I told you in mine Apologie, Amb. Quod mentem in melius mu­tare non leuitas sit, sed virtus: But let vs consider of this change, Basil. Asc [...]. Vniformis est Christianorum vita vnicum habens scopum gloriam Dei: Since mine heart is the same, and the marke whereat I aime, to wit, the glorie of God, and good of his Church, remaines the same: if I haue changed the meanes, and made choise of that which is more effectuall for my proposed end; what blame is this? May not a wise man change his course, and continue his purpose? may he not alter the meanes for the better furtherance of his intention? If you can blame a Marriner for changing his saile, to take van­tage [Page 40] of the winde, or call him for that, inconstant, he being still constant in his purpose, and course to­ward his intended harborie, Philo. lib. de Ioseph. then may you blame mee also: this is the truth, vvherein mine owne heart al­lowes me, condemne you it as you please.

45 But you blame me that I should be ignorant of any point of my calling, and not learned all at the first, and cannot abide to heare that I haue learned that now which I knew not before. M. Dauid, it is the glorie of Angels, Nazian [...]rat. 2. de Th [...]olog. that they are [...], propter gratiam, [...], vnchangeable through the grace that is giuen them, being otherwise of their owne nature [...], mutable of will. With their first crea­tion they receiued full vnderstanding of all truth, which their Creator thought needefull to communi­cate to them, and in it by grace they abide without change, not subiect to any errour: but is it so vvith man vpon earth? attaine wee at the first to perfection of knowledge? must we not learne, and come to it by degrees? I pray you whose words are these, when I was a childe, I spake as a childe, I thought as a childe. Now I haue put childish things from me? Is it with euerie one as it was with the Baptist: he was Renatus prius quam na­tus, Gregor. moral. Regenerate ere he was borne; he had not yet come into the world by the first birth, & he is made partaker of the second? Were wee all with Ieremie sanctified in the wombe? Get we all, with Salomon, knowledge of right and wrong in our younger yeeres? he was won­derfull wise before hee was twelue yeeres olde. Is it with all Preachers as with the Apostles, who within fiftie dayes after that they were sent out by Christ, his Ambassadours to the world, they receiued the Spirit to leade them in all truth? Thanks be to God when he entred vs into his holy Ministrie, he gaue vs such mea­sure of his Spirit, as did teach vs all substantiall points [Page 41] of faith, needfull to saluation, and gaue vs gifts profi­table in their measure, for edification of the Church. But M ^r. Dauid, it was spoken to one, and it stands for all: Attende lectioni, intentus esto tibi ipsi & doctrinae. Take heede vnto learning. Timothie had learned the holy Scriptures from his youth, yet the Apostle will haue him to learne still, for so saith he to him, [...], that it may be manifest to all men how thou profitest: and shall it then be a blame to mee to professe I haue learned that which I knew not? Correct your selfe M. Dauid, what you call incon­stancie, will be found [...], not [...], not inconstancie, but encrease of knowledge.

O, but this Inquisitour will not take this for an an­swere, 46 he will needes haue me guiltie of negligence and sloath in my calling, That in so great, so high, so speciall a question as it, yet neuer searched to know the truth of that matter, till now of late. M ^r. Dauid, my calling is to be a Preacher: my commission is the whole word of God, whereof I acknowledge with Augustine, Tantam esse profunditatem, &c. The depth to be so great, that the quickest Engine, though hee should liue Methusalems yeeres, and doe no other thing but read it continually, yet vvere not able to plum it, nor to learne all the great, and high, and speciall questions concerning it. There are many points in holy Scripture, which most excellent Preachers know not, and will you for that conuince them, either for false Teachers, or carelesse Students. Know you not that Iacob at the first vvas called Israel, the one [...], the other [...]: Philo de Temu­lentia. the one a name of learning and pro­fiting, the other of perfection and preuailing? Now is the time of our wrastling, a time wherein we should learne and grow in knowledge, Encreasing with the en­creasings of GOD, stepping forward euery day a new [Page 42] step, and so walking till we appeare before the face of our God in Sion. The time is at hand, when wee shall come to the measure of perfect men in Christ: No darknesse, no error shall then be left in our mindes, but we shall then know euen as we are knowne.

47 But it being a principall point of your calling, and you so long a Pastor, saith the admonent, it cannot be but a great sloath, that you haue neuer searched to know the truth of that matter. Truly M ^r. Dauid, I doe verily thinke, that a man may proue both a faithfull and fruitfull Minister in the Church all his daies, and neither busie himselfe, nor his people with any questi­on of externall Church-gouernement that is amongst vs. I thanke God, being now a man neere-by of four­tie and sixe yeeres, I haue liued in the Church twenty and foure yeeres a Pastor, without rebuke of any till the Libeller, and you yoaked against me, and beleeue me, if this matter of Church-gouernement had not beene wakened to mine hand, and the compassion I carie to this Church, wherein I was borne a Christian, and honoured to be a Pastor, whose bowels are vnna­turally rent by vnnecessarie contention of some of her vnkindely children: If these reasons, I say, had not moued mee, I thought all my daies few enough to spend in the matter of Doctrine, as being of greatest importance for edification of the Church, and where­in I haue found greatest comfort to mine owne heart, remembring that vvarning of Hippocrates, [...], Vita breuis ars longa, And in this, though I haue not come with such speede as I would, yet that I haue neither beene sloathfull nor carelesse, I haue some workes for my witnesses, which how weake so euer they be in themselues, or little worth in your eyes, yet are they the encrease of my talent, wherein I haue found comfort to mine owne heart, and others [Page 43] of the Saints of God in all parts of the Ile, haue found comfort also. Seneca. Ab homine exigitur, vt prosit hominibus, si fieri potest multis, siminus, paucis, si minus, proximis, si mi­nus, sibi.

And where you tell me, I could not but know this 48 same matter to haue beene agitate before in the persons of Bishops, Adamsone, and Montgomrie: This is like all the rest of your bold and rash assertions, for they vvere both dead ere euer I was called to be a Preacher, and what you would haue mee to learne at them, I can hardly coniecture: for if the equitie of their cause was obscured, either by the iniquitie of their actions (which I know not) or the violent course of that time, what is this to the matter now in hand. The one of them I neuer saw that I know, the other I heard when I was verie young at Schoole in S ^t. Andrewes, and now must tell you, that if you were either so learned, or such a lo­uer of learning as you pretend, you would haue spa­red to rake the ashes of the one, for the honour of his learning. There vvere sundrie other Bishops in this Church beside them, who liued and died honest men, and vnrebukeable; but you passe by them, still like the venomous Flie that lights vpon the sore part, as if the faults of one or two were sufficient to discredit all the rest of the fellowship. And I cannot meruaile how still you obiect the example of two, as vndoubted proofes in your consistorie, to improue the honestie of all the rest. Since in mine Apologie, I remitted you to three renowned Bishops in our neighbour Church, Latimer, Ridley, Cranmer, lately, euen in our Fathers daies ho­noured 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 [Page 44] see the euill of the one, and not an eye to see the good­nesse of the other: Nay, you will not suffer it to be thought, that such grace, or godlinesse, or conscience can be in a B [...]shop, as to make him a worthie Martyr of Christ; but rather, which I told you before, as the ignorant Gentiles were seduced of olde, to esteeme it a iust cause of persecution of a man, if he had once been named a Christian: so are the simple people abused by you, and such as you, to disdaine a Preacher, were he neuer so honest otherwise, if once he be named a Bishop. A [...]d because your horne cannot reach vnto all, you thinke to trie your manhood in the killing of o [...]e, and when you haue loadned me with your contume­lies, then you lay on this, as one ouer-laid vpon it: That I am an abhominable man, for if so be not, you haue done me wrong to conceiue so abhominably of me, as you haue confessed you doe.

49 What shall I say? Anger is cruell, wrath is raging, but who can stand before enuie? Pro. 27. 4. But M ^r. Dauid, you are not the first Egyptian, who hath esteemed an Israelite an abhomination, nor the first Pharisie that hath abhor­red a Publican. Are you the great Chamberlaine of the house of God? Are all the vessels of honour in it committed to your custodie? Are [...]ou keeper of the Booke of life, wherein the names of the he [...]es of grace are registred? Haue you the balance of the Sanctuarie? or is the fan put into your hand to seperate Chaffe and Corne: Speake no more presumptuously, and let not such arrogancie come out of your mouth, leas [...]it proue true vp­on you which Augustine hath to Parmenian, Aug [...]. Epist. Parm. [...]ib. 1. ca. 4 Quon [...]am patientiam miseri isti perd [...]derunt, & festinant se ante tem­pus velut a palea separare, leuissimam paleam vento de area ablatam seipsos demonstrar [...]nt, Because you haue lost pa­tience, and make hast before the time to separate the Chaffe and Corne, counting at your pleasure some [Page 45] men abhominable, and some men approued; you haue declared your selfe to be but chaffe, and most light chaffe, carryed out of the compasse of charitie, by the winde of your owne pride.

Trie your selfe M ^•. Dauid, and see what spirit doth 50 leade you. It hath beene Satans pollicie in all ages, to vent out his wares of hatred, enuie, and strife vnder colour of Religion, and to cause weake Christians to breake the band of brother-hood and loue, for small causes, or rather conceits. What pittie was it to see such a Schisme in the Church of Constantinople, for the space of thirtie yeeres betweene some that allowed the banishment of Iohn Chrisos [...]ome, and others who allow­ed it not, that the one would not communicate with the other? And againe to see such a pride in some Ca­tharans of Ierusalems Church, as to separate them­selues from the fellowship of other Christians, as vn­worthie of their companie; and all through a vaine conceit of their owne puritie and sanctitie beyond others? wherein they proceeded so farre that they would not keepe companie with Gregorie Nyssen, a worthie Bishop and excellent teacher, the Brother of Basill the great, who hauing come vpon the expenses of the Emperour Theodose, for reformation of some Churches in Arabia, and afterwards visiting by this occasion Ierusalem, hee found a miserable Schisme in it, and because the Schismatickes sought to strengthen their faction by drawing Ambrosia and Basilissa, wo­men reputed notable for pietie among the people, vn­to their opinion, he preuented it by his Letter to them, disswading them from fostering any diuision in the Church: his reasons I wish were pondered by you; I bring but one of them, Vnum odium sanxit cum Serpente vitae nostrae Legislator, at [...]athari isti foedus cum Serpente faciunt, odium mutuum in seip [...]os conuer [...]unt: There is but [Page 46] 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.

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

THE ANSVVERE.

COnsider I pray you whether it be your shame or 52 no; that your deedes should be so far contrarie to your words. Here you say yee will not despise to take a good lesson, and after this you pray mee to communi­cate to you any light that I haue: but if it be (as you say) that you would be a Disciple, how presume you to condemne your Master before you heare him? Let your skill in Grammer, Rhethoricke, Logicke, be as great as you suppose it, and then I thinke no man shall match you; yet you know these are but hand-maides to Theo­logie. Though Hagar be with childe, Nazian. Cyg. Carm. let her not de­spise her Dame; shee is but a seruant, and will neuer get that honour as to bring out an heire of the promise. God hath learned me that which all the Grammer and Rhetoricke of East-Lowthan could not haue learned mee, hath not learned you, nor many others that brag with you, though euen there in my young yeeres I was trained vp also, and profited in those studies no way inferiour to any that were with mee. But seeing (as I said) you offer your selfe to be a Disciple, how are you so bolde as to controll your Master, not in a point whereof you haue skill, but in a matter of preaching whereof you are but an ignorant? Your hypocrisie is euill couered, and your proud humour vnder humili­ties shadow is palpable. This verball submission of your selfe to learne, it is but [...], is but a false shew of an humble man that would [Page 48] seeme in glorious, being indeede vaine-glorious. It pro­ueth true in you which was said by the Auncient, falsa humilitas, veram inducit superbiam; false humilitie drawes on true pride. Now you speake out of counterfeit hu­militie, no maruell you forget your selfe, and shortlie returne to speake out of vncounterfeit pride.

53 But this point concerning my Ministerie, I close with this Admonition. It had beene better for you to haue followed the example of Aquila and Priscilla: they could not preach themselues, yet because they as­sisted S. Paul with their countenance and comfort, they receiue this praise in the heauenly Oracle, that they were the Apostles Fellow-helpers. Or else as it is writ­ten of Flauianus an honourable man, Histor. Tripart. lib. 8. Non concionabatur inter ecclesiasticos, sed hoc agentibus multa Consilio [...]um con­ferebat subsidi [...], illi tendebant arcus, iste vero quasi ex qui­busdam Pharetris suae mentis congruas offerebat Sagittas: But if still yee will be like Alexander the Copper-smith, of whom S. Paul complained that hee resisted his Mi­nisterie sore; see to it, and fore-see what will be the end of it. I am farre deceiued if you haue done, or be able to doe while you liue, so great good, as that Ministerie hath done, which so earnestly you seeke to disgrace if it lay in your power. Now Mr. Dauid proceedes to the improbation of mine Apologie, and intermixeth throughout it, Railings against my Brethren, which I placed in the fourth roome, and now occurres to be considered of vs. Thus hee beginnes.

THE ANSVVERE.

A Word spoken in his place is like Apples of Gold, and Pi­ctures 54 of Siluer, saith Salomon: Prou 25. 11. such are not Mr. Da­uid, your words here, they come out, somewhat pain­ted-like, but not in their place, nor yet for this pur­pose. Looke to them I pray you and see: did I purge before I was accused? Was not inquirie made of mee before I did answere? Did not the Libeller then, whom you haue iustified now, search my stuffe? And was it not lawfull for mee to tell him (without your rebuke) that hee had done mee wrong in charging mee with a fault which hee had not found in mee. See you not how your prettie words are nothing to the purpose? But, say you, the first Inquisitour searched not well e­nough, and what he left vndone, you are come to doe, and you doubt nothing to finde Idols, and truly if any be, I thinke indeede you may best doe it. The Libel­ler with his sixe Lines, being but young and inexpert, beat mee with rods, but you come in with your sixe Sheetes of Paper [...] as an olde Souldier, experimented with inuectiues, to scourge me with Scorpions; and as if you were another Iambres, you thinke to turne your Libellers Rod into a Serpent; yet you will proue but a deceiued deceiuer; your Serpent is dead, hath but a [Page 50] shew, and your accusation liuelesse, fectlesse, and no­thing worth.

55 But knowing in this your owne weaknesse, you boast much that many moe stricter inquisitors are comming vpon mee; and with this, as Alexanders Armie was afraid at the hissing and noise of a S [...]rpent, ere euer they saw it, you would terrifie mee. It is easie to doe it I grant, yet is not, nor shall not my feare be without hope, when they come: if their inquisition be about Episcopall gouernment, they will finde it no stollen nor hidden Idoll: It will not fall to bee couered by Rahell, Iacob will maintaine it, as his owne iust and lawfull possession. And they shall see a Bishop, a graue Ecclesiastique Senator, standing in the chiefe and most publike place of Iacobs Tent, compassed with a guard inuincible of auncient and recent Fathers, rea­die to maintaine him, with his eies looking vp to God, and the hand of God vpholding him in his Word. Deceiue not your selfe, to thinke that in this question you haue to doe with an Idoll. And if it be the per­son they meane to come and search, come their way, hee whom Satan hath sought to winnow feareth not to be searched or sifted by flesh: Thou hast wrastled with God, and thou shalt preuaile with man. Now you pro­ceede.

THE ANSVVERE.

MAster Dauid, let your skill in Grammer, or Re­thoricke, 56 be as it will; I can tell you, you are an euill Tholog, and wot not how to handle a Text of Scripture; when you thinke you are wisest, you eua­nish most in your owne cogitations. If Rahels theft had beene found (say you) he might haue triumphed at leasure. And why? Is it any reason that Rahels fault should haue beene imputed to Iacob? Laban accused Iacob that hee had stollen his Idols: the question is not here of the honestie of Iacobs house, but of Iacobs selfe, hee is the partie accused; the accusation was false, Iacob was free of it; and albeit Laban had found out Rahels theft, hee had found out but his owne shame: but it stands with no reason that the fault of Labans Daughter should be sufficient to improue the honestie of Iacobs heart, or yet to impaire his triumph. No, though it had beene found, Iacob with a verie good reason might glory in his owne innocencie, and told Laban neuer­thelesse, that his accusation was false.

To cleare the matter, and set it downe [...]. 57 Let Mr. Dauid be Laban (seeing hee will be so,) let my heart be Iacob, let my corruption be Rahell, let the Idols be Gaine and Glory: If corruption in mee hath had any secret respect to these Idols, beleeue mee, my heart is not priuie vnto it. I know there is no man in whom the seede of all sinne is not. If I come to be examined before God, I will protest with Dauid, Lord enter not into iudgement with mee, for in thy sight shall no flesh be iustified. Iob. 9. 20. I know not mine owne soule, many euils are [Page 52] in it which are hid from mee; for God is greater then the conscience, and knoweth many things of vs which our owne conscience knoweth not. But so farre forth as a man can know himselfe, in this whereof I am accused, I may answere you boldlie, My lips haue spoken no wic­kednesse, and my tongue hath vttered no deceit. It was not the loue of Gaine or Glorie that hath wrought this change of my minde. In this you haue wrongfully, and now after mine Apologie and oath of Conscience, wickedly, accused mee. Iob. 27. 4. God forbid I should iustifie you vn­till I die, I will neuer take mine innocencie from my selfe, I will keepe my righteousnesse, and will not forsake it: mine heart shall not reproue mee of my dayes. This is Mr. Dauid, the right application of this example. But now you proceede.

THE ANSVVERE.

58 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 [Page 53] 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 ANSVVERE.

AND a mighty strong winde rent the Mountaines and 59 brake the Rockes, but the Lord was not in the winde: 1 Kings 19. 9 [Page 54] 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. M ^r. 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.

60 Certainely it is euill more then enough to see men degenerate into beasts through the want of reason, but it is much worse to see a man become a Diuell, by abu­sing his reason so maliciously, that they Qui Angeli & sily Dei esse debeant, ne hoc quidem vt homines esse videantur sibi reseruarunt, who should be Angels and Sonnes of God reserue not so much modestie to themselues; as whereby they may seeme to be men, or to put diffe­rence betweene them and beasts; yea rather worse then beasts: euery beast hath some one euill qualitie of the owne, but you will finde a man so beastly, that in him they are all collected in one; Chris. [...] Mat. hom▪ 22. Irascitur vt Serpens, pungit vt Scorpio, insidiatur vt Vulpes, imo quasi Diabolus atrocia suscipit bella in fratrem: And this hating, abhorring, de­uouring one of another, argueth it not (saith the Apo­stle) a carnall man? yea truely. Non humanae mansuetu­dinis, sed immanitatis est belluarum; it is beastly barbari­tie and not that mansuetude which becommeth men. [Page 55] The Lord who is [...] Pisid. manure by his grace the heart of Theagrius, and all our hearts, that these thornes and bryers may be roo­ted out of them, and like a ground blessed of the Lord, they may bring forth the spirituall fruit of Meeknesse, Truth, and Loue. Now you proceede to improue my Reasons, and ere euer you doe it, you take a Decree to your selfe to call them ridiculous and fectlesse: but what is it which may not be labefacted by words?

THE ANSVVERE.

YOV dispute with words not comely, Iob 15. 1. and with talke that 61 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 [Page 56] Maiestie be loadned with burdens at all hands, grieued with enemies, and grieued with Subiects also? This is my rea­son, it moued mee then, it moueth me yet, and made mee to resolue that I would not be contradictorie to his Maiestie in any cause for the which I dare not giue my life; and I trust such a cause shall neuer fall into the heart nor hand of the Lords annointed. This was my resolution long ere any motion of a Bishopricke was made to mee. God knoweth it, men know it, thinke you and yours what yee like to the contrarie. Now, this reason you answere this way; Who beleeues you that you tooke on a Bishopricke to comfort the King, and not ra­ther to comfort your selfe? Is not this thinke you a iust confutation? yet wee must take this for a sufficient proofe that Mr. Dauid saith the contrarie? who may not see that in stead of reasoning you raile; you shame your selfe, you answere not mee.

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

THE ANSVVERE.

ANd doth this offend you M ^r. Dauid? is it not good 62 reason we should haue his Maiestie in our mouths, yea, and in our hearts also, as a singular blessing of God bestowed vpon vs, for whom wee cannot be thankefull enough to our God; whose fatherly loue and care, and entire affection toward his people, wee are neuer able to recompence: no remembrance, no care, no seruice, no obedience here can be sufficient. And then, that you may seeme to say something, you pray.

THE ANSVVERE.

A Man that boasts of false liberalitie is like vnto Clouds 63 without raine. Prou. 25. 14. What your affection to his Maiestie is, we are not to examine, his Maiestie can best discerne it of any man; but as for your prayer we say Amen to it. [Page 58] Euen the God of heauen send his Maiestie better com­forters; for his Highnesse is worthy of better then the best of vs are indeede. Yet this is some good, that there is no want of good will in vs, we wish from our hearts we were better then we are, more able to glorifie God, t edifie his Church, to serue his Maiestie then we are. And albeit we cannot doe the good which we would, yet his Maiestie shall not want the good which wee may; and of his Princely equitie we doubt not but his Highnesse will accept good will in part of payment. And as for you M ^r. Dauid, if your affection to his Ma­iestie be so sincere as you pretend, 2 Sam. 19. then let me demand of you in these words which Zadok and Abiathar got in commission to aske the Elders of Israel, Why are yee behinde to bring the King againe to his owne house? or in plainer termes and meeter for our purpose, Why ren­der you not his Maiestie all the comfort and content­ment you may? Or, if the light of your minde in this question permit you not, seeing it is but your priuate iudgement, and your selfe but a priuate man, why take yee vp a publike banner against his Maiestie? why shew yee your selfe an open contradictor and a partie speciall, seeing this is not your calling, and you haue no commission for it. It would fit you better to be more sparing of your words, and more liberall in your deedes, to proue your affection to your Soueraigne, which now by your needlesse medling, you haue cal­led more in doubt then it was before. And now to de­clare what you meane by better comforters, you fall out into a commendation of our brethren contrarie minded in Church-gouernment.

THE ANSVVERE.

PRoud, hautie, and scornefull is his name that worketh 64 wrath in his arrogancie. Prou. 21▪ 24. What neede you to take this paines out of your pride, to worke wrath among Bre­thren: it will not be for you Mr. Dauid, you shall long commend them before you offend vs. If so be the change of Court could content you, I wish it were, good comforters, good counsellors may they be to his Maiestie; you will finde no Bishop of Scotland to hinder it, but by all meanes willing to procure it: but more impertinent are your comparisons which follow.

THE ANSVVERE.

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

THE ANSVVERE.

HIther to Master Dauid haue the streames of your 66 sweet eloquence and Rhetoricke so much brag­ged of, caried you into a meruailous delight of your selfe, scarse knowing where away: but you must be told by the way, that your former accustomed Rhe­torick, which is Ars male conuitiandi, and in very deed as the Prouerbe hath it, Canina facundia, flowes most free­ly with you: for there you know a declaiming Con­uitiator without stamme [...]ing; but your Encom [...]astick stile goes somewhat more hardly with you; as not so agreeable to your Cynick humour: for you haue here [Page 62] gathered many fectlesse flowers of What's and whom's, vnmeete for a royall Maiestie, sundrie silly figures without substance of truth: Doubled Affectings, but simple effects, shadowes without bodies: but when all is done, though they were euen as good as they seeme, to what end I pray you serue they? Would you per­swade vs of the good affection of our Brethren to­ward his Highnesse person and posteritie? Wee doubt not their heart is more honest in that, then that you are mee [...]e to expresse it. God forbid, it were otherwise in any Preacher of the Euangell, or haue you so spoken, because you would perswade his Maiestie of it. Re­member M ^r. Dauid, the King of Britaine is a prudent Prince, his Maiestie can best tell, who grieues him, who comforts: who affects his Highnesse, and who not. This matter must depend vpon his Highnesse owne testimonie, your idle discourse will not decide it: and you may be sure, a man of your humour, will neuer be found good for VNION; nay, not of a brother with a brother, farre lesse of a subiect with a King.

67 What you meane by your prouocation to words, I know not: if words, say you, may make it, they know the figures of Rhetoricke as well as you: what they know, that is not the question, what the power of your words is, we haue proued in a part. You touch a farre off some speeches of mine in my Dedicatorie Epistles, before that Treatise on the eight Chapter to the Ro­manes, and the Conference betweene a Catholicke Chri­stian, and a Catholicke Romane: but if this be all the ran­cour your heart can thinke, your tongue speake, and your Pen write, you may boast at leasure, for you will finde that said before you, where-vnto as yet you haue not attained. Of deedes we speake in the owne place. But truly if you were as wise as olde, you would leaue this bragging of words to children: and since you will [Page 63] not, remember what I said of you, He that boasts of false liberalitie, is a cloud without raine; let it stand you for an answere, Validior vox operis, quam oris, The voice of the worke is stronger then the voice of the word: yea, dicta factis deficientibus erubescunt: Words where deeds are not to second them, do but blush and thinke shame of themselues.

But howsoeuer your former speeches be childish, 68 and impertinent to our purpose; yet are they tolerable in respect of these which followes: for now againe, like a Salamander that cannot long liue out of the fire, you returne to your accustomed railing, and will haue, if your word may doe it, all Bishops and their allowers, mercenarie hirelings, not worthie to be ranked in the fellowship of honest and sincere men: For these are your words.

THE ANSVVERE.

69 VVHat neede you M ^r. Dauid call for another Iudge: Is there any in the land, that will be found more pert, and presumptuous in giuing out rash iudgement of things secret, which falles not vnder the iudicatorie of man, then your selfe? Is it possible that any will come after you, who is able to goe before you in this impietie? Is this good Diuinitie, or rather is it not Satans Sophistrie? Iob had great riches giuen him of God, which many poore ones beside him had not, therefore hee was a mercenarie. The Good-man of Gods Croft hath a Lammer mure, Melene, and many beside him that loueth God more then he, hath not so good, therefore the Good-man of Gods-Croft is not a sincere man, hee loueth not God for himselfe, hee is a mercenarie, or at least may be a mercenarie, which they cannot be, who haue not receiued so much from God. Are you not ashamed of this stuffe? And where you say the Kings reuenewes are diminished, and his Crowne impouerished, bewray you not your poore enuie? Couetousnesse, saith S ^t. Paul, is the roote of all euill: Anger and wrath are cruell, saith Salomon, but who can stand before enuie? The most couetous man, though he will not giue of his owne, yet can be content that ano­ther giue beside him. But M ^r. Dauid, his eye is euill, because the King is good, like another Constantine, gi­uing more, then some perhaps are worthie to receiue, yet no more then a Prince of his qualities is worthie to giue: and still you complaine that the Crowne is im­pouerished; a care, I warrant you, that troubles you sore: Certainely, it were a pitie you were not his High­nesse Treasurer; no doubt you vvould encrease his [Page 65] reuenue: but through this maske of spatious words, may not men perceiue you? this is but Sepiae Atramen­tum, hides you not, but layeth you open, that all men may see you. If your Crowne had not returned from Court so clipped as it did, but some streames of his royall liberalitie flowed ouer it, to water it, and make it encrease, then should not the Crowne be impouerished. But what Crowne I told you not.

And now that it may be manifest, how vnrighteous 70 M ^r. Dauid is in this imputation: wee will looke backe a little to the state of our Church of olde, how oft did our Fathers seeke maintenance of Superintendents and Ministers? how oft craued they that the Patrimonie of the Church, which sacrilegious men had taken a­way, might be restored againe. They sought it, and could not obtaine it. Now a Christian King freely of­fers it, and M ^r. Dauid contradicts it: leauing other pro­bations, I will onely present to you a view of M ^r. Knoxe his last Letter that he wrote to our generall assembly.

OVr first Fathers knew, that robbery of Church-li­uing was a Iulian persecution, & fore-saw it would bring on a decay of Religion, if it were not preuented: but now M ^r. Dauid grudges, that honour, credit, or maintenance should be giuen to the Church by a Christian King.

THE ANSVVERE.

A Sore calumnie, a grieuous imputation doubt­lesse 72 if it were true: none of you hath done any good. All their persons, all their actions (none excepted) con­demned by you in one sentence. It is written of Nero, that Monster of Nature, that he wished all the people of Rome had but one necke, that hee might at one stroke cut off all their heads. There is little more fa­uour, I see, to be expected at M. Dauids hands, if hee might as easily dispatch Bishops by the sword, as hee hath done here at one word: such is his zeale, you may be sure they should trouble Israel no longer. Thinke it not strange, that I say this, none of my words are a­boue the wickednesse of your deedes: you haue slaine vs all in our name, you haue taken conscience and ho­nestie away, and without these, life is worse then death. But, I pray you, tell vs what angers you? whereat are you offended? Is it at the Office or the persons of Bi­shops? your owne speech will lead vs ere it be long. You grudge at the persons, it will be found so; yet you pre­tend it is at the Office: you would perswade the peo­ple, that Bishoprie is a noysome weede, a barren tree, that neuer bare good fruit, and neuer will: but that it hath done good in the Church, will easily be shewed: Many famous Bishops haue beene fruitfull trees in the Lords Vineyard, and admit that now they are not so [Page 68] fruitfull as they should be, or had done no good, wherein you will be disproued also, yet it agrees with no reason, that the calling it selfe should be discredited for the infirmitie of persons that beare it: you might rather doe as they did in Lacedaemon, when an elo­quent man, but an euill man, had giuen ou [...] a good de­cree in a doubtfull matter, the decree, most equita­ble in it selfe, was misliked by many, for the iniquitie of him that gaue it; such is the humour of people, that they looke rather to the person then to the cause: to remedie this euill, they caused the same decree to be pronounced by a good man, so was neither sentence taken from the mouth of an euill man, nor a good de­cree iniustly reiected.

73 It is not the office of a Bishop, I hope you vvill condemne, when you are well aduised: It will be found a good thing, and well warranted; this offends you, that it is come in at such a time, and in such a manner, and in the persons of such and such men: where if Bishopricks were in the hands of good men, all were well enough: this is the matter, for as strange as you make it, and your selfe hereafter doth not denie it, for these are your words; ☞ If God hath astricted ruling to gifts, and to greatest gifts, for you will not say it is to smallest, then ought these greatest gifts to rule, and where they rule not, be it in Bishops or whatsoeuer, there is confusion and plaine con­trarietie to the ordinance of God, which should not be suffe­red in the Church, neither is it pride to the greater gifts, if they claime the higher place, but iustice in claiming their owne place. M ^r. Dauid, you haue once tolde out the truth plainely, and honestly, and truly, I wish it were euen as you say, suppose I see not by what rule this tri­all of greatest gifts, shall be made to content all, you will finde some that haue gifts for the Schooles, vn­meete for the Pulpit: and by the contrarie, some [Page 69] againe, godly and zealous, but not learned: others, learned, but without that experience and wisedome which may make them meete for gouernment: and it will not be so easie to place euery gift in the owne roome as you suppose; yet for my part I could agree with Nazianzen, to be cast ouer boord as Ionas was, depriued of all preferment in the Church, if this might stay the storme of strife, which as may be seene by your words, contention for the greatest gifts hath rai­sed in it. Though in this also I rather thinke you speake out of your owne conceit, not out of sound iudge­ment, as wherein others will allow you.

But howeuer it be, till a better reformation come, 74 let mee tell you, you haue here also spoken what you should not. Neuer one of you haue done any good, say you. What if I should say you are in the wrong to some of them, requiring fruit ere euer the tree be fastned: to others very malicious, that cannot see fruit euen where it abounds, hauing still an eye to see euill, not to see good? M ^r. Dauid, tell mee; who planted the Churches of Annandail, and other countries in the South border? who made the Gospell to be preached there where it was not heard in our daies, nor in the daies of our Fa­thers? was it any Presbyterie? I doubt not they would but could not: you will finde it was the diligence and fidelitie of a Bishop. I may say further that in sundrie parts of the high Land, the name of Christ is brought in reuerence, by the care of Bishops, where it was not knowne before, in such bounds as haue not beene vi­sited by any Superintendent, Bishop, Commissioner, nor Presbiterie before this. I could tell you of a meane Bishop, who hath made a constant prouision of three thousand Markes by yeere to his Ministers, more then their former stipends: and this care of the continuance of the Gospell after vs, you cannot denie to be a good [Page 70] action. Besides that, many professed enemies haue ren­dred themselues professed friends, by the care and di­ligence of such as vnder God, and his Maiestie, haue speciall charge in the Church. None of the rest want their owne witnesses, some more, some lesse, wherein I could be particular, but before we, with the Pharises, would proclaime by Trumpet our good deedes, wee will rather keepe silence, contented to let this blast of yours blow by vs also: yet the winde encreaseth and blustereth out these mightie blasts which follow.

THE ANSVVERE.

75 SEeing by your owne confession Bishops are vnder­propped by Preachers: why come you to vnder­mine them whom Preachers vnderprop, vnlesse you be minded to fight against them both? It is true, Bi­shops are the stronger, in that they haue worthie Prea­chers assistors vnto them in the combat against the enemie; and they in like manner finde themselues more strengthened by authoritie of Bishops, and it is best when they goe ioyntly together to doe the worke of God: why then complaine you hereafter of an vniting [Page 71] or revniting to be made betweene them, and rage at a mixture, as you call it your selfe, betweene Bishops and their brethren of the Ministrie? and here and euery where throughout this Eristic Libell of yours, doe what you can to stirre vp the one against the other, and set them by the eares together: for what language is this of yours? Doe you? dare you? Know you what spirit lea­deth you to speake so? if you know not, looke to your selfe in this glasse: And there came out a man whose height was sixe cubits and an hand bredth, and hee had an helmet of brasse on his head, and a Brigandine vpon him which weighed fiue thousand Shekels of brasse, and hee had bootes of brasse, and a shield of brasse, and a speare like a weauers beame, and hee stood and cryed; Doe you? dare you? Is any of you able to fight against me? And so also railed Rab­sache; Are you able to ride the horses of my Master? Thus did these Infidels in their pride despise the people of God, and vilifie them sore. And with no lesse carnall confidence doth this great Giant come out against vs, as if with his threatning voyce of Doe, dare yee, hee would afray vs all. But Rabsache, stay your railing: glorious Goliah get you backe againe to your Tent, lay downe your Speare and waightie Brigandine: put off your carnall armour of vaine, windie, and bragging words, and vnder pretence of loue to some of Israels armie, reproach not the rest. Through grace we both doe and dare doe to the glorie of our God, when you, if you continue in this Phar [...]saicall boasting, will proue but a phantasticall phraser. Take you therefore in time to a more wise and sober minde, or doubtlesse some stone out of the Riuer of God will beate out your braines.

And this for your intended confutation of my first reason, in effect no other but a digression from it, I absolued it in sixe lines, and you haue heaped vp a [Page 72] multitude of words, Commendations, Comparisons, impertinent to the purpose, and no way touching my reason: but you goe on in your owne conceit as fol­loweth.

THE ANSVVERE.

76 MAster Dauid, if for obedience of a Christian King you thinke it good a man should lay downe a Bishopricke, why thinke you it euill that for his obe­dience he should accept it. Beleeue me, if the Church shall thinke it expedient, and his Maiestie shall declare it to be his pleasure, and in this require a proofe of mine obedience, I shall doe the one more speedily, more willingly, then euer I did the other, not for any vnlaw­fulnesse or misliking of it, but for the loue I haue to a more quiet life my selfe. And thinke you M ^r. Dauid, that no man hath, or doth accept a Bishopricke, being rather willing to want it? So you speake out of your carnall minde of things which yee know not, measu­ring other men with your spanne, but I am sure the minde of an honest Bishop or Pastor is a more high and diuine thing then that you G. are able to iudge it. How many worthy men of the Primitiue Church, not­withstanding that they thought the office lawfull, yet [Page 73] haue fled it, and denyed it, till they haue beene forced by the Church to accept it: yea, some haue dismem­bred themselues that they might eschew it. I know their preposterous zeale is not commendable, yet good enough to improue you, that euery one who alloweth a Bishoprie is not euer willing to accept it. But you thinke these men are not now adaies; and seeing it is so, that such as like it will make no scruple to accept it, you might soone doe worse then fall to and studie the lawfulnesse of Episcopall Gouernement your selfe. Beleeue mee, if you lay aside your preiudicate minde, you will easily learne it, and then without difficultie I see you will accept it your selfe (if you may get it.) Poesie prospers not with you, I meane, it renders you not wished contentment; though you haue skill in it, yet you know there is one before you that hath the praise of Prince of Poets: but if once you could be con­tent to be a Bishop, who doth know what good you might doe to your selfe and the whole Church? There is no impediment, but that you are not a Pastor; yet the consideration of your learning, wherein you excell many Pastors, might purchase to you some speciall priuiledge, and be a motiue to others to draw you out in publike like another Ambrose, who for his singular learning and pietie was taken from the Barre, and pla­ced in the Pulpit, and of a ciuill Iudge incontinent or­dained to be a Bishop: onely you must be remembred that the motiue which moued the people to elect Am­brose, was an Orison of concord, which he, being then Gouernour of Liguria, had made to pacifie a tumult that was raised in Medeolanum about their Bishop; and you, if you would come to the like honour, must not, as you haue done, blow the bellowes of Sedition: the subiect of your eloquent Oration must be con­cord, no more discord. And truely for all your con [...]en­ding, [Page 74] this is the worst I wish you, neither doe I despaire that you may change your minde, if not to be a Bishop, yet at least a Bishops fauourer. But whether this be or not, boast mee no more with a dismission of my Bi­shopricke, Quem nulla cupidit as traxit ad ambiendum, is ab eo soli [...] non formidat deturbart; He will neuer be afraid to be cast downe from his dignitie, who by no ambition of his owne was aduanced vnto it. Now you proceede to improue my second Reason, but with no better suc­cesse then you had in the former.

THE ANSVVERE.

77 MY reason is more weightie then that you are able to answere it; and therefore you shift it, and put it by you with impertinent words. My reason the Rea­der may see in my Apologie: and now this I adde vnto it, that the people are abused through your wrong information and others of your humour, to thinke no otherwise of a Bishop then of an Heretike, and that he who once becomes a Bishop is no more to be accoun­ted a Brother. Among the auncient Fathers, Martyrs, and Confessors of the Church primitiue, a Bishop was honoured as Ornamentum Ecclesie. Elias in Naz. de compositu d [...]ffer▪ ration [...]. And now you will haue our Church so farre degenerate from them, that what they thought honourable, you will haue it abho­minable, [Page 75] and so a stumbling blocke is laid before sim­ple people, and they are made to contemne that which they should honour. Is not this an euill? or ra­ther manifold euils crauing remedie, that an innocent man vnder a misliked name be not condemned, that people be not abused to persecute that which they know not, and if they knew, would certainely honour it, and that the Church be not defrauded of an office, receiued in all ages, of all Orthodoxe Churches, good and profitable for conseruation of the Gospell, with peace and order. Now let vs see vvhat you answere to this.

THE ANSVVERE.

MAster Dauid, why talke you so idlely? when I 78 speake of the name, doe I disioyne it from the matter signified by the name: Doe I not in my speech expresly knit the name of a Bishop, and his office to­gether. But you will haue all Pastors called Bishops, and then the name will be honoured of all. Mr. Dauid, we know that in a generall sense, all Pastors comes vn­der the name of Bishops, Prophets, &c. Which for all that derogates nothing to the distinction of their pla­ces, [Page 76] and offices, and powers in gouernement. This is a common argument, vsed against Episcopall authori­tie, but in truth of no strength: for why? Doth Com­munion of names take away proprieties of things? The blessed Spirits in heauen are called Angels, the faith­full Bishops of the Church in earth, called Angels al­so. Will you inferre of this an equalitie among them? All Christians are called Kings and Priests to their God, will it therefore follow that there is not a pecu­liar kingly and priestly Office, proper to some, not common to all?

79 And thinke you that the name of a Bishop, when it is giuen vnto one Pastor, (it being his calling to ouer­see the rest) and not vnto all, is abused? know you not that the name of a Bishop and Superintendent, are one in the pith of signification, the one being but a Latine word, expressing the equiualent of it in Greeke? and as their names are one, so their powers also are one; as you will finde hereafter declared by act of generall assembly. Was the name then abused, when some Pa­stors were called Superintendents, and all Pastors not so called? I hope you will not affirme it, you will be loath to condemne your Fathers so lightly, how euer beyond dutie you be liberall in setting light by vs that are your brethren.

80 But to goe vp higher with you, was the name of a Bishop abused by the auntient Fathers of the Church primitiue, when they gaue both the name, and the ho­nour of Bishops to some Pastors, which they gaue not to all? Was it abused by Policarp, Martyr, and Bishop of Smyrna, by Ignatius Martyr, and Bishop of Antiochia, by Ph [...]tin [...]s, Irenaeus Bishops of Lions, by Ambrose Bishop of Millane, by Chryfostame Bishop of Constan­tinople: by Athanasius Bishop of Alexandria, by Cy­prian, Martyr, and Bishop of Carthage, by Augustine [Page 77] Bishop of Hippon, with innumerable more whom I cannot rehearse, were they all abusers that receiued this name? and was the whole Church abus [...]rs of that name, when they gaue it vnto some Pastors, and not vnto all, calling them Bishops, that is, Superintendents, and ouer-seers, not onely of their Flockes, but of their Brethren of the Ministrie within the bounds of their Diocesse: Will you pull out the eyes of all these men? Did they see nothing? Or will you make them all abu­sers of that holy name? Aduise better good man, and be not so sodaine, as with one dash of your priuate Penne, to condemne all the worthie lights of the an­tient Churches.

And where you would draw vs vp to be iudged by 81 holy Scripture: with a verie good will we agree vnto it, more readie then you are to require it: That is the Fort of Sion, it defends both the Citie and the vvalls: but how vainely you bragge of this, your selfe vvill make manifest to your owne shame, when we come to the question it selfe: you will be found to denie it then, and euen presently you denie it, forsaking to reason the matter, and turning you to your wonted inuectiues in personam.

THE ANSVVERE.

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

THE ANSVVERE.

MY third reason vvas, that I perceiued in our 83 Church an vnnecessarie diuision for the matter of Church-gouernement, to the great aduantage of the common enemie: which gap I resolued for my part, not to enlarge by contention, but to close vp so farre, as my weakenesse may. This offends Mr. Dauid, and he professes plainely, he had rather Minister should be against Minister, Pulpit against Pulpit; Preachers against the King, King against Preachers: then hee lay downe his conceit of gouernement, or suffer others to doe it.

And to couer his nakednesse, hee hath shapen a large cloake for it, but it is of Figge-tree leaues, Better a Schisme be in the Church, then that the whole Church be in an errour: but why abuse you the people? Is there any man, or any Church on earth without errour: and are there not sundrie errours not so pernitious to the Church as Schisme? Speake plainely to the people, if any false Doctrine be in the Church, warne them that they may beware of it, but where vnder the name of errour in generall, you would make the people be­leeue, that they were seduced in the faith. M ^r. Dauid, you are but a Master-deceiuer, and since you professe you will defend a Schisme, and perturbe the peace of [Page 80] the Church, you are worthie of a Schismatickes pu­nishment, that is to be cut off from the Church.

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

M ^r. Dauid, is not Ierusalem besieged without by Romanes? Are not here both King and people in like perill? And the King impugned by the aduersarie be­yond the rest, for the supereminence of his place? Is there any Israelite vvithin: either Pastor or people, whose blood is not sought by the enemie? Is it time then it should be deuided within the selfe? Shall Shi­meon, Iochanan, and Ele [...]zer, draw the Citie into facti­ons? [Page 81] Who will not faile to striue for superioritie a­mong themselues, if Romanes relent to trouble them? Haue wee not a Christian King going before vs, to fight the Lords battell, hazarding all that hee hath for the welfare of Ierusalem? hath hee not aduanced himselfe before the Armie, and with his owne hands wounded the aduersaries head? Are not the seruants of the Lord with his Maiestie, to crie alarum in the name of the Lord, and blow the trumpet? Haue they not with them the holy Oracle of the word of GOD? is any point of that truth impaired by them? Stand they not in defence of it against the Armie of Antichrist? This M ^r. Dauid is the side where-vnto I haue taken mee, I wish I had knowne it sooner, that I might haue ioy­ned vnto it, and to this side are you bound by all rea­son to render your selfe: which if you will doe, and moue others by your example to doe the like: in so doing, you might declare your affection, your dutie, your seruice, your deerest estimation of his Maiestie, whereof you vaunted so greatly before in word: you might now make it knowne by your deedes. But now my fourth reason you gaine-say in this manner.

THE ANSVVERE.

87 SHall men hold their peace at thy lies? and when thou mockest others, Iob. 11. 3. shall none make thee ashamed? It was Ieromes iudgement, that Episcopall gouernement vvas brought into the Church, inremedium Schismatis, and I said, the like rupture now required the like remedie. This argument you vnloose not with your tongue, but your teeth, biting at that (after the manner of beasts) which offends you, not answering it with reason. What is mockerie, say you, if this be not mockerie? Is it mockerie to say, that a Bishop was brought in inreme­dium Schismatis? since it is Ieromes saying, charge him as a mocker, and not me, and after your owne manner, trample all men vnder your feete, be they auncients or recents that agrees not with your humour: this vvas Ieromes Iudgement, but when wee come to the point, Episcopall gouernement, will be found elder then Ie­romes dayes, and maintained by greater authoritie, where-vnto also that I doe him no wrong, I thinke his owne words shall leade vs. But say you, there was no Schisme, till Bishops came, they haue made it, not remedied it: This double calumnie is answered very well, by affirmation of the contrarie, and where you vrge mee not to vtter such suspitious words, as to say, the lesse I speake for duties sake, the more I leaue to be considered of them, who know the truth heereof. M ^r. Dauid, you may prouoke as you please, and tempt as you will; but you shall neuer preuaile to make mee vncouer nakednesse which should rather be concea­led and couered. And if of weakenesse I were moued so to doe, yet as Calanus the Indian Philosopher said to Alexander, what praise were it to you to force me [Page 83] to doe that which I like not? Where Bishops are reue­renced, there is a comely vnitie, pleasant to see, such as should be in the Familie of God, mutuall loue among brethren, and of them all loue and reuerence to their Bishop as vnto their Father. This haue I seene, and haue reioyced in it. What needlesse diuision hath beene before is knowne also, but shall not be knowne for me to them who know it not. Now you proceede to the improbation of my first Reason by sixe Interroga­tories.

THE ANSVVERE.

BOth these questions are resolued with one answere. 88 Let the auncient wals of our Church-gouernment stand; where they decaied, let them be repaired, not with sand and grummell of promiscuall regiment, these are weake defences for a besieged Citie, but with Epi­scopall Authoritie, which is able to procure greatest reuerence to Ecclesiastique Censures, which otherwise by the impietie of this age, men would draw into con­tempt, [Page 84] and make them but like the Spiders Web, ha­uing some strength to hedge in the weaker, but easily broken through by the stronger. And this the Ad­uersarie findes in experience, that the wall which they haue besieged so long is stronger now then euer it was; where-through, many of their chiefe Captaines are moued to forsake their Campe, and enter themselues into the Citie. And if our good Ezechia had not thus carefully repaired the wall, doubtlesse you had felt the weakenes of it long ere now, the charge being so great that was giuen by the enemie, and I may well say, that all those who are not bewitched with some sinister conceit, finde peace procured to the Citie in her owne bowels, and greater strength against the common ene­mie, so that others also of the meaner sort, who oft be­fore contemned our greatest censure of Excommuni­cation in all parts of the Kingdome, are faine now to render themselues obedient to Discipline: this is a knowne truth, howsoeuer M ^r. Dauid would ob­scure it.

THE ANSVVERE.

INdeede because you are the people, onely Wisedome must 89 remaine with you. Iob 12. 2. If the good man of Gods-Croft counsell had been craued, and his consent obtained, all should haue gone well. But M ^r. Dauid, for all your malecontentment it is better then you apprehend it: your errour proceeds from the wrong vptaking of the question: if you had to do with your companion, or the Controuersie were onely among the workemen them­selues, then to speake as you haue done, were somewhat tolerable, suppose-not absolutely best. But here M ^r. Da­uid, you haue to doe with your Master, with your So­ueraigne Lord, with whom it becomes you not to stand vpon as good. And here the question is, feeing the great Maister of the worke vnder God with aduise of many skilfull and worthy workemen, will haue the wals re­paired, and of circular made quadrangular, knowing this to be best for the safetie of the Citie, and that vpon his owne expences, not troubling the whole countrey, vnlesse you and your Diocie be the whole, not maugre the indwellers, but with consent and approbation of the most wise and auncient inhabitants in it. Whether is it meeter that the rest of the Worke-men here should follow him, or otherwise resist him, and tell him to his face, they will not doe it for him, and not content onely to with-draw their owne seruice in this worke, and obedience from him, will not suffer, (if they may stay it) any of their fellow-workemen to serue him in that worke; or if any will, doe murmure and grudge against them, speake euill of them, and esteeme them for enemies, and so make a fearefull diuision in the Ci­tie for a needlesse cause?

[Page 86] 90 But to leaue the Parable, and to speake plainely, see­ing a Christian King requires the wall to be repaired, and that vpon reason; yea, forced thereunto of neces­sitie; is it not better that Pastors and people in this should obey their King, then otherwise by refusing and resisting, should procure, and continue a needlesse de­baite betweene a Prince of such knowledge and pietie, and his people; betweene a King and his Church, and betweene faithfull, zealous, godly, and learned Pastors among themselues? And now M ^r. Dauid thinke shame that you professe to haue so great respect to a sim­ple Labourer, but no respect to a singular King, no more then if hee had not to doe with the worke at all: rather then a simple Labourer be hurt say you, let the building stand: rather then a singular King be of­fended say I, let the wall be renued. Where pride is, where fectlesse and needlesse contention is, whether with you or vs, I leaue it to the consideration of the Christian and iudicious Reader. What regard the auncient Fathers of our Church had to his Maiestie in his minoritie; how loath any way to make his High­nesse regent, and the Lords of Counsell their partie, by giuing them any cause of offence, the monuments of our Church can witnesse. But now the pleasure or displeasure of a Christian King in his old age is nothing regarded: yea, it is maintained for an Axiome, that Christ his Kingdome is dishonoured, when helpe is sought from the arme of a Christian King. I thanke God what euer my minde was in Church-gouernment, I knew not, I loued not, such foolish pride. Then I thought out of simplicitie, that euery mans minde had beene like mine owne: seeing I see it is otherwise, and far otherwise, they must excuse me to mislike in them, that which I neuer loued in my selfe, that is, a proud con­ceit of singular sinceritie, a disdaine of others, a delight [Page 87] in needlesse contention, and a misregard of a Christian King, of whom we haue neuer esteemed as we should, and as time will force other ages to acknowledge. Your third interrogatorie now followeth.

THE ANSVVERE.

MAster Dauid is so forward in his owne purpose, 91 that he forgetteth his speech, or else his tongue runnes before, and tarries not on his minde. A labou­rers office is the basest of any who are imployed in a building, M ^r. Dauid came neuer to this honour, as to bee a Labourer in Gods house; yet hee disho­nours it so farre, that where in the former Section hee said hee will rather haue the Master of the worke, al­beit hee were a King, offended, then a Labourer be offended; now hee saith the Master of the worke his word should bee a Law; and a Laboures con­ceit should not be regarded. Doe you not here pro­claime your inconfiderate folly? But now to your In­terrogatorie, take this for an answere; Your question is out of question, to vse your owne words, in this you are your owne Antigonist, you shall haue none of vs [Page 88] your contradictor: turne your question into an As­sertion, wee assent to it. Let the Tabernacle be built af­ter the patterne which God shewed Moses in the Mount; let the forme of Church-gouernment be lear­ned from Christ and his Apostles; let the auncient Fa­thers of the primitiue Church be followed where they are followers of Christ, and such as will doe other­wise, let them be accounted Nouices, Prentises, igno­rant Builders, whose conceit may not, should not be a warrant in so great a workemanship. Your fourth Que­stion followeth.

THE ANSVVERE.

92 THis is as needlesse a question as the former, and nothing else but an idle conception of your owne braine; yea, worse then Idlenesse, an exceeding great malice, that because the Citie is not gouerned after your humour, you will encourage the enemie to besiege it, and signifie to them by your warning Peece that the towne is dismantled, and hath no wals to hold them out. Is not this to encourage them boldly to set on? But though such vnnaturall Mutiners as you, would betray it, bewraying the weakenesse of it to the aduer­sarie, your euill hart may foome out your owne shame, and procure your selfe the iust reward of such vile trea­son, but the Lord for his names sake will protect the Citie, build vp the wals thereof, and loue it still. And [Page 89] now if any truth M ^r. Dauid remaine in you, concer­ning this matter, tell mee, doth this Citie want any wall that euer it had, or rather are not the Towers and strengths of the wall fortified, that the Samaritanes, Tobie, Sanballat, and their complices grudge and mur­mure to see Ophell Mariamne, Phaselus built vp againe? To be plaine with you, wants there any Ecclesiastique Session? want wee Synods Prouinciall or Nationall? Is any censure of Admonition, Suspention or Excom­munication taken away? they are rectified, roborated, but not remoued: how then say you the towne is dis­mantled? Your fift Interrogatorie followeth.

THE ANSVVERE.

SPeake more sparingly, if you meane not to proue a 93 pestilent man in the Church. You call Episcopall gouernment a pestilence, so you say, but you proue it not. Much take you in this Treatise vpon your tongue, as if it were a sufficient warrand for all your Assertion; The goodman said it: for if you come to probation, how hath it, as you say, proued a Pestilence? the common argument you thinke is knowne well enough, that the Episcopall degree was a step to Antichrist, then must you graunt it was in the Church before Antichrist; yea truely, long before Papall tyrannie was hatched, which is the worldly and wicked Hierarchie our Church [Page 90] hath abiured, Episcopall gouernement was in the Church; and you haue no more reason to condemne Episcopall superioritie, although (as you alledge) Pa­pall primacie had come of it, then you haue to con­demne Veritie because Heresie came of it, per accidens. If man had neuer beene ordained, sinne by man had not come into the world; if the word of truth had not beene preached, the people of heresie had not follow­ed; if there were not a bodie, there should not be a shadow; if there had neuer beene a Bishop, there should neuer haue beene a Pope, as you say. What then? be­cause sinne is euill, is the man made by God not good? because Heresie is abhominable, is not Veritie appro­uable? because the shadow is a vaine thing is the bo­die so? because the Pope is a Plague in the Church, is the Bishop so also? If this be a proofe of your best Logicke, what will the rest be?

94 But say you, it hath beene cast out of the Church, and cut off for corruption. I know you meane out of our Church, and that by act of Assembly. It might serue you for an answere, that the first Ecclesiastique go­uernment which our Church euer allowed by act of generall assembly, was Episcopall gouernment, as shall be cleared by Gods grace. The last Ecclesiastique go­uernment approued by act of our generall Assemblie, is Episcopall gouernment also: neyther shall you finde in the meane time betweene these two, any Act of As­sembly disallowing the office of Bishops, but onely the corruptions thereof: and being forced for remo­uing the corruption to suspend the office for a time, they neuer simply reiected it, but by plaine act left a power of reuocation thereof to their Successors, to bring it in againe when they should see the good of the Church required it. The probation of this follow­eth hereafter.

[Page 91] This is it, which according to your minde, you call 95 a cutting off for corruption; but our Fathers were neuer so inconsiderate as you haue affirmed. M ^r. 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 ANSVVERE.

96 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.

97 The rest of your words are more specious then sub­stantious: there needes no more to improue you, but to turne them backe vpon your selfe. Is it not mee­ter that some one man hauing Commission from the Gouernour and Counsellors of the Citie, should haue the Keyes of the Ports, then that euery one in th [...] Citie should haue libertie to open and shut, let out and in at their pleasure? Is it not meeter that some haue power to checke the Watch and command them, then that they should haue libertie to slumber and sleepe at their pleasure, not fearing the controulement of any? Is it not meeter that Dogges (that is, vndiscreet and con­tentious men) should be kept vnder commandement, then that they shall haue libertie to barke and bite at their pleasure, euery one that commeth in their way? What shall a man, euen of common wit, say, but that your words faire in shew, fectlesse in pur­pose, make against your selfe, when they are well con­sidered?

[Page 93] In the end of this section, you haue another que­stion 98 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 ANSVVERE.

MY reason is better, then you consider: If we had 99 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 [Page 94] 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.

100 You are offended at this word vpon condition, & you demand, Haue we puritie, libertie, and a Christian King, on condition: What needes you peruert my words? I am sure it can be no ignorance, onely malice caries you to this cauilling, know you not that his Maiestie will not be drawne into your opinion of Church-gouerne­ment? you speake as if the King were of your minde; or at least would make the simple beleeue so, or that I had ouer-seene my selfe so farre, as to say, that wee had a King by condition. You know his Maiestie will not be drawne that way for you: it were more agreeable to reason, you should quit your conceit, and goe af­ter your Soueraigne Lord: but if still you will stand in contradictorie termes, yet blow vs not all so blinde, as to make vs beleeue, that his Maiestie is on your side of this argument. And as to my words, are they not plaine, that vpon condition they had a Christian King, pro­fessing the Gospell with them, they would be loath to discord with him for this matter of externall gouerne­ment, though indeede M. Dauid, you plainely declare a contrarie disposition in you: that ere your opinion [Page 95] of Church-gouernement stand not out, you had ra­ther stand at debate vvith a Christian King all your dayes. This is the point, but after your fashion, you flie it. Then you conclude.

THE ANSVVERE.

FAlse ballance are an abhomination to the Lord, but a per­fect 101 weight pleases him; Pro. 11. 1. he that condemneth the iust, and absolues the guiltie, are both alike abhomination to the Lord. M. Dauid now takes a decree to himselfe, but vpon such false premises, as makes it a decree of no strength nor value: Hee iustifies againe the lying Libeller, and im­putes to me Gaine and Glorie, hee renewes the former-confuted calumnies to shew himselfe, [...], ac Hyperivertigine laborare: Hee willeth me to beleeue him, that he beleeues not that such causes moued me. He craues to be beleeued, and will not beleeue an o­ther. But M. Dauid, I will not stand with you, I be­leeue [Page 96] you that you can hardly beleeue any good of me, your faith may well be strong, but your charitie is colde: your loue little, if you had any: since it be­leeues all things you would beleeue me in one thing. You tell mee ouer againe, that all men whom you know, thinke as you thinke, I told you also, I know you are all men: but as honest, godly, and conscienti­ous, as you or they either, beleeue mee, and know I haue spoken the words of truth.

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

THE ANSVVERE.

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

Hee entreates me not to reiect his admonitorie, but 104 to read it; to pleasure him, I haue wearied my selfe, in­termitting my better studies now these fortie dayes for reading, and refuting of it, this seauen yeares I spent [Page 98] not so much time with so little vantage to my selfe (ex­cept that it may doe good vnto others.) I haue beene seeking fruit in horto Tantali, for in all his admonitorie I cannot finde a line to make a man either more godly, or more learned. And this part of it, where-vnto now wee enter, containes no other but fierie in [...]ectiues in personam: needlesse repetitions, idle discourses, (for matter many of them false) all of them fectlesse, for order nothing else but a confused Chaos, and in a word a building of small stickes, standing vpon rotten posts: In the examination whereof, since he prouokes me to it, I will not insist as in the former: onely in the by-going, will strike the post, and let the building fall.

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

THE ANSVVERE.

TRuly M ^r. Dauid, there were so many false Ala­rums 106 cried in our Church, for disturbance of the peace thereof, by men of your humour, abusing the simplicitie of some Pastors, that it was needlesse to me to crie any more, yea of purpose I fled it, and thanke God I euer delighted to handle my Text for edifica­tion of the hearers in the matter of saluation, and had no pleasure in digressions, or other discourses, yea not in an open rebuke of the sinnes of them who were not present to heare me. Neither is it any reason that eue­rie vveakenesse seene in the State, or in the Church should be proclaimed in Pulpit incontinent: you can­not be ignorant, that many things are rather to be tollerated, Cyp. Epist. 26. then mended with vntimely remedies. Ne dum volumus importune ruimis subuenire, alias maiores mul­to videamur parare. M ^r. Dauid, we haue had more then enough of this stuffe among vs: Men that will suffer no Bishops, and yet in Presbyteries will either gouerne all, or else nothing goes right: yea some, as if they were Episcopi Episcoporum, sit in their land-ward Pul­pits, as in chaires of censure, giuing out iudgement, of King, State, Church, Countrey, and all ranks of men, condemning them in the hearts of their hearers, with iniust and vntimely rebukes, that neuer come to the [Page 100] knowledge of them, vnto whom they are directed, this is a proud vsurpation, couer it with the cloake of zeale who will, which for my part I neuer approued: yet this is one of the Alarums M ^r. Dauid cries for.

THE ANSVVERE.

107 SInce it is notoriously knowne, and I haue plainely confessed, that I misliked Episcopall gouernement: what needes all this enquirie of the causes of my mis­liking. Sure it is, I misliked it vpon misconception. Now I know it, but I knew it not then, and is it any reason that I should for this be restrained from embra­cing a clearer light, when God offers? so that you take here but needlesse paines, and yet you will be doing, and to proue that I misliked Episcopall gouernement, for the vnlawfulnesse of the Office it selfe, which you will neuer be able to make good, you bring foure ar­guments: The first, from a priuate speech of mine, spoken to a friend at the Parliament in Perth, which this way you repeat.

THE ANSVVERE.

NOW M ^r. Dauid comes in to giue the Reader a 108 proofe of his skill in [...], for lacke of Ca­nonicall probations, he turnes him to Apocrypha and makes vp a tale here so ridiculous by his owne narra­tion, as may make men maruell what hath made a re­puted wise man so foolish, hee saith, I spake it to a friend in Perth, and a Bishop heard it; was I so inconsiderate as to speake that in my priuate house (that time I was not out of it) that a Bishop might heare in the streetes? Why name you not the friend? vnder generals you may say what you list: yet you distrust your selfe, for you say, the tale which you bring here was said to haue beene in Perth (said to haue beene) what certaintie is here? is this ground good enough? say your selfe, and in­deede [Page 102] in the next word you shame your selfe, It is, say you, otherwise reported: yet you make them both all one in effect, that is, in truth, both of them false and fect­lesse. Is this solid reasoning thinke you?

Without wood the fire is quenched, and without a tale-bearer strife ceaseth. Prou. 26. 20. Haue you no matter wherewith to fill vp your paper, but a tale of hee said and she said? and you cannot tell who said it. You will be [...], a Iudge, to iudge mee, and is ignorant of the Law, for it stands in all ages a Law to a Iudge [...], that he should not iudge by hearing, and yet hee will receiue against me [...], a vaine report. Thou painted wall, Acts 23. 3. thou sittest to iudge mee according to the Law, and smitest mee against the Law? yet wee must vnderstand that M ^r. Dauid is a learned man (who will denie this that knowes him?) and how euer this subiect seeme small, yet his skill is the greater to make such a long and learned Commentarie vpon so little a matter, and seeing hee hath taken this paines vpon it, wee must all thinke it worthy of the reading, or else wee doe him great wrong, for so hee saith himselfe.

THE ANSVVERE.

HItherto haue wee heard M ^r. Dauid his [...], 109 now followes his [...] of it, a cunning and most eloquent Orison vpon a fabulous narration. How euer the matter seeme little, M ^r. Dauid warnes you hee can make it much, Nouit tenuiter diducere, and can out of it draw many prettie Quiddities and Illatiues, vpon whethers and what ifs, and can shew himselfe a Rhethorician vpon Niff naffes. M ^r. Dauid is no grosse spinster, giue him the grossest stuffe you may get, hee can twine it small, so skilled [...] that of little hee can make much; yea, and could if neede required secare cuminum: not vnmeete to be Steward to some Italian Lord that would haue many dishes vpon small allowance, but that it were a losse to take such a good engine from the Schooles, wherein if he continue the world will see that Scotus subtilis is reuiued in him a­gaine. But howeuer it be, I pittie you that you should not haue some better subiect to trye your wits vpon; for you shall beleeue me, who euer reported this tale vnto you, in speaking of it was but a lyar, the thing it selfe is a false fiction: you haue not done Christianly to receiue it into your care, but much more vndutiful­ly to publish it in writing, and spend so many words vainely vpon it: for you haue made vp here a Com­mentarie of sixe score and sixteene lines vpon a false narration. Now you intermixe a discourse against the riding of Bishops at Parliament, no lesse foolish then the former, for so you reason out of the Fable.

THE ANSVVERE.

110 NOW truely M ^r. Dauid of a South-land Gentle­man you are the worst rider that euer I heard of, for you ride your selfe cleane out of the Saddle, and casts your selfe to be dirided of all men. I told you already your narratiue whereupon you build this is false; and albeit it were true, fectlesse to be vsed in such a purpose, except you would shew your selfe ridicu­lous: for why is riding, and riding in pompe and fine apparrell, an effect of pride? tell mee Good man, is it so with your selfe? are you alwayes proud when you are mounted vpon your Courser, and your courting garments vpon you? or if it be not so with your selfe, why will you not thinke of another as you finde it in your selfe? May there not be an humble heart vnder an honourable garment? Read you euer of Eligius, Nouiomagensis Episcopus, Cent. 7. lib. 2. [...]ea. 20. it is recorded of him, Cum ve­stibus holosericis externe amictus esset, intra vestimenta ad [Page 105] nudam cutem cilicio indutus erat: when hee was clothed with Silke without, hee had Sacke-cloath within nea­rest his bodie: and yet out of an outward garment you will gather pride; and as your owne words beare, such a pride as is not referred to the countenance but to the heart. But in all this M ^r. Dauid, you haue said nothing to proue Bishops proud Prelates, and proud not in countenance onely, but in heart also; but haue still proclaimed your selfe a proud pratler, pu [...]t vp with highest pride that can be, in that you will not rest in the countenance, which is Mans part, but you will iudge the heart, which is reserued to God. And now M ^r. Dauid if you were there that day walking on foote in the streete, and other two with you, whom I might name, there are many deceiued but three were more pride going on foote with you there, then was riding on horse-backe with all the thirteene, though they had beene there.

Your second argument, is from a publicke speech 111 of mine, vttered in a Sermon at the Parliament of Perth, there say yee, I taught that the very stile of Bishops was to be abhorred, with many other imputations of yours, which admit they were as true as you would haue them, yet are they but [...], a figgie Sword, a weake weapon, that neyther helpes you, nor hurts mee. Doubtlesse if your cause were as strong as you suppose, you would bring stronger arguments to de­fend it, then to leaue the purpose, and fall vpon the person, but your allegation is false; I had, as I declared, mine owne misconceptions of that estate, but neuer thought, farre lesse taught, that the stile and name of Bishops was to be abhorred. And albeit you thinke I taught much in that Sermon against Bishops, yet I re­member more iudicious hearers then you, who were familiar with mee, maruelled I had spoken so little; [Page 106] the iust copie of the Sermon is yet extant, and when I looke vnto it, I maruell at it, and reuerence the Lords prouidence, who then directed mee to a conclusion, wherein yet I remaine, for so were my words. That we may espie the cause of this diuision, let vs see what part of the wall hath gagged from the foundation whereupon the buil­ding stands, and from that policie wee haue receiued from our Fathers, let that be drawne in to the rest againe, then shall arise an happy vnion which shall assure vs of the continuance and encrease of Gods worke in the middest of vs. These are the words whereunto the Lord led me, and I yet stand to them. And againe, to this same purpose serues the words of my exhortation, directed to such as stood for Episcopall gouernment, that if they had nay new light which they had not before, they would communicate it to their brethren, that wee also might follow them, &c. This makes the matter cleare, that I was not so farre mis­carryed as to condemne eyther the name or office of Bishops, as you alledge, but offered my selfe readie and willing to follow better light if they would bring it, or God otherwise should send it. And these words as be­ing mine owne, you vse to my selfe in the end of this Treatise, desiring that if I haue any new light I should communicate it to you, which here I haue freely and truely done, wishing it may moue your heart, as it mo­ued mine. Your third Reason followeth.

THE ANSVVERE.

YOur third argument is taken from an admonition 112 as you call it, but a supplication, as I take it, sub­scribed by mee: for answere to this, I will very plaine­ly and truely declare the matter as it is, that men may see there is no pith in your allegation to proue that which you intend. That there was a supplication giuen in I heare, who penned it, or what was in it I know not, where they assembled whether in the Church, or in a priuate house I enquire not, present at that mee­ting sure it is I was not. It was brought to mee by a fa­miliar brother, to mine owne house; I cannot remem­ber whether before Sermon, or when I had new come from it: but well I wot at such a time wherein I had no leasure to reade it, like as I neuer read it: they tolde mee it contained nothing but a supplication for continuance of Church-gouernment, that then was. And as I haue said, at that time I could willingly haue contented; yea, contended for it as I might, that our gouernment might continue, fearing euer least the in­tended course had beene to abolish it; but from the time I perceiued that the course was not to disanull any substantiall point of Discipline which we had, but one­ly to roberate it, by restoring againe Episcopall power, whereby I perceiued the Church not weakened but strengthened, not preiudiced but confirmed in all her lawfull libertie, I reproued my selfe of my former folly, and not onely consented vnto it, but the more I loo­ked into it, the more I loued it, reioycing at the pre­ferment of Preachers for this end, and in honouring of them esteemed my selfe honoured. And if the sub­scribed Supplication hath that in it which you affirme, [Page 108] that the office of a Bishop is slanderous in the Church, which I can hardly thinke that any learned or well adu [...]sed Preacher will affirme, then I make it knowne vnto you it neyther had nor hath any approbation of mine. This being the simple truth I doubt not but the indifferent Reader will thinke any ouer-sight, that hath escaped mee, very easily excused. Your fourth Argu­ment now followeth.

THE ANSVVERE.

113 IT is shame to see you alledge such notorious false­hoods, I was not at that Assembly; yea, I was no Mi­nister then at all, being but twelue yeeres old, I was newly taken from the Grammer Schoole in Dunbar, and entred into the Colledge in S. Andrewes. With many such false lies as these fighteth your Fellowship against mee, which yet are currant for truth in your Colledge of Do [...]atists, whose Spirit I iustly called aly­ing Spirit: for noto [...]ious [...]alshoods are carried among you in secret, from tongue to tongue, and receiued in your meetings for vndoubted truths. This I could qualifie by s [...]tting downe a particular catalogue of your [...]alumnies, but I will not at this time. I haue onely to [...]raue of suc [...] as feare God, that howsoeuer many spare [Page 109] not to carie Satan in their tongue by false reports: that they also lodge him not in their eare by hearing, and receiuing a false accusation: for this is required of them, who shall dwell in the tabernacle of God, and rest in his holy mountaine, that they receiue not a false report against their neighbour; and therefore rests assured that they vvill reserue an eare to heare mee, before they con­demne me.

These are the foure pillars of your great building, 114 so rotten in themselues, that they fall as soone as they are touched with the finger: and what then becom­meth of your long discourses, inferred vpon them? Are they not Bullatae nugae. bellering bablings, watrie bels, easily dissipate by the smallest winde, or rather euani­shes of their owne accord?

THE ANSVVERE.

IN this Section you returne againe improbitate muscae, 115 to the point from which euen now you haue beene repelled, and you are not ashamed to be tedious to your Reader, Ea [...]em semper canen [...] Cantilenam: Still demanding how is your change: It were more time you should bethinke you how to change your talke, or if still you will multiply words in vaine, I contend no more in that which I haue answered alreadie: There be foure things (saith Salomon) which cannot be satisfied, the [Page 110] graue, the barren wombe, the earth, and the fire. Whether you be the fourth of these for your fierie humour, or a fifth to be ioyned to them for a hunger you haue, and I cannot satisfie, I rest resolued to take no more paines vpon you for this part of our question. Two things onely you haue here which must be answered. In the first you would proue, that I haue much more cause to feare the euils may follow Episcopall gouernement now then I had before: and your reason is.

THE ANSVVERE.

116 MAster Dauid, you should haue aduised with your warrant, before you had reuiled your Rulers, you haue opened your mouth, and giuen out false ac­cusations: Are you able to qualifie them? Psal. 52. 4. but thou louest all words that may destroy, O deceitfull tongue, if you were [Page 111] put to probation vnder paine of suffering punishment due to these sinnes, it would goe hard with you. Nei­ther can it be well, when euery man takes libertie to accuse such as are in authoritie, either in Common­wealth or Church, and is not able to make it good, that yet they goe away not the lesse without controle­ment: what you s [...]eake concerning feare, I confesse (if that may please you) I am neuer without feare. Euen the most pure Doctrine, the most perfect Discipline, who can secure himselfe that none euill shall follow it: Since in Paradise in the state of innocencie, a Ser­pent followed Adam and Euah, and corrupted them, We are vpon earth, like Passengers on the Sea, were the winde and weather neuer so faire, yet are they not without feare, till they come to their harbourie, be­cause they know there may be a change: and shall wee get vpon earth a state exempetd from feare? or is it pos­sible to set downe that forme of gouernement in the Church, of the which wee may be sure, without all feare, none euill shall follow it? Is none euill to be fea­red, to follow Presbyteriall gouernement? what you haue enquired of the one, let me aske of you the other: can all the faults, offences, sloaths of Presbyteries, in not assembling to the weekely exercise, with diuisions, disobediences, be knowne to his Maiestie? it is more apparant, the faults of one, are sooner knowne, sooner dilated, sooner corrected, then the ouer-sights of ma­nie: neither is it likely, that Bishops shall escape with their smallest offences, so long as you and such as you, are their captors and inspectors, dogging them at the heeles, treading after them in all their foot-steps, glad when you may heare or see any weakenesse in them, that you lay hold vpon greedily, making much of lit­tle, that you may disgrace them. Is not this to imitate Satans nature? is it not contrarie to the conditions of [Page 112] elect Angels? they reioyce at the conuersion of a sinner, you with Satan reioyce at their fall: it doth you more good then your meate or drinke, to heare any blame you may impute to a Bishop. God for­giue you.

117 But to returne, sure it is, no carefull, no conscio­nable man can liue in any state without feare: for why? Satan seekes most carefully and cunningly to corrupt Offices most excellent, and most profitable for the Church, and the greater good be in them so long as they abide good, the greater euill comes of them when they begin to change: Euen as the finest wine turnes into the sharpest vinegar. How then shal a man be with­out feare? but I nothing doubt it is in his Maiestie his chiefe cares to establish it, and that by fensing it against all euils, specially tyrannie, libertie, briberie, partiali­tie, sloath, which you haue obiected, and where despe­rately you insinuate that the Office of a Bishop will neuer doe good. A Wolfe, say you, will be a Wolfe, and all the world had sworne it; and will worrie too when the Shep­heards backe is turned: you but speake of your owne, ei­ther ignorance, or euill set affection, considering how many famous Bishops, without the reuerence of a Chri­stian King, liued as Fathers to the Church, faithfull Preachers of the Gospel, and died constant Martyrs for the testimonie of Iesus; but M ^r. Dauid will haue all these rauening Wolfes. The other cause why my feare should be greater followes.

THE ANSVVERE.

MAster Dauid, wee know better what was wont to 118 be in our Church then you, there was neuer all alike as you say in it, our gouernement was alway Aristocratick, for albeit by constitution for that time paritie was allowed, yet was it not practised; there was euer some leaders, rulers honoured and reuerenced by other Pastors, and good reason so should bee: what else see you now, if the persons liked you, the purpose is the same? Since the beginning of our Church, Bi­shops, Superintendents, vvere neuer subiect to the iudgement of their brethren, in the matter of their of­fice; nay, not to their Synods, but were reserued to be iudged onely by the generall assembly; but you affirme the contrarie pertly enough, looking for no controle­ment. Bishops are not let loose, suppose they be not left to your teddering.

But this offends you, that they are called Lords: let me enquire at you, Is honour giuen to any in the Church, but for the honour of all? if they could looke to it with loue and humilitie, euery one might say, Honoris vestri participes et nos sumus? Will any member of the bodie grudge to see another honoured; or ra­ther in the honour of one, doe they not all reioyce, and esteeme themselues to be honoured? M ^r. Dauid, there is a pride which loueth honour and preferment: Our Lord condemnes it, there is another pride that dis­daines to giue it, and I may well say, it is the worst pride of the two, I will not thinke that either Elijah or [Page 114] Samuel were vaine-glorious, when the one was stiled by Obadiah, and the other by Anna, My Lord: Surely it is a weake and vaine minde, that is puft vp with so small a winde, and yet I am sure both Anna and Obadiah in giuing them this honour, did but their dutie. But I thinke M. Dauid in this will not be contentious; for in the backe of his Letter directed to Bishops, he writes, To his verie good Lord: And then in the subscription within, Your L. or wisedomes: What he meanes by this, I know not: he will giue his owne reason; hee saith, it is a nouation and corruption to call one Pastor a Bi­shop more then the rest, yet hee doth it, and here hee practises in secret, that which he impugnes in publick, and so dec [...]iues his complices, giuing honour himselfe to Bishops, which he saith, should not be giuen them: they haue cause to feare, least sometime hee forsake them. Now you proceede.

THE ANSVVERE.

VVHether it be a faire shew or a solid substance 119 wee will trye when it comes to the point: You will not haue it heard that the Primitiue Church had Bishops: you may aswell denie that the Sunne shined vnto them: you call this a Subterfuge, and a large field whereunto we runne to eschew the chocke of the question; which say you is this, Whether these Bishops that now are, and as they are now, be lawfull in the Church of Scotland: or if the oath hinder? But prouoke at leasure, ere we part you will finde vs (by Gods grace) at the chocke of the Question, and your selfe chocked with it for all your boast; but I must first goe through this hedge of Bryers and Brambles which you haue laid in my way.

You set light by our Sarauia as you call him, but you 120 deceiue your selfe if you thinke our strength is in Sa­rauia: for mine owne part, I neuer read him so much as I haue done you, and of that which I haue read, I see Sarauia will stand for himselfe for all you are able to say; your little Dagger will not reach to him, and it were shame for you now, though you might, to strike at a dead man, as I heare hee is: it were greater man­hood to encounter with Downame, you dissemble that you know him, but if you doe and mislike him, hee is readie to fight with you in that cause, till your Logicke panne be cleane dryed vp or the cause renounced.

One thing you haue, that no man can see any thing 121 in Sarauia, but Sophistrie and falshood, except those whose eyes are blinded with some other thing, such as blindes the eyes of the wise: you would seeme here to be modest, yet of purpose as mordent as you may be, whom you would insimulate of briberie. Aduise with [Page 116] your selfe, if you be seeking any such here, as the By­word is, You are in the wrong Close. I told you before, you were acquainted with the Muses, onely the Dorit Muse hath beene strange vnto you: you were capable enough of her instruction, but shee tooke no paines vpon you: it is meetest you should meane you to Mel­pomene, her mourning moodes might procure you pit­tie, but out of your pride and male contentment to blot such as you are bound to honor, and secretly to insinu­ate that they were [...], such as gaue iudge­ment for gifts, is intollerable presumption. I protest before God, I know none such in the Church, I would not say it for all the world. If any such be, of all men they are the most miserable: if they be not, M ^r. Dauid declareth what manner of man hee is, and woe will be to him that would bring such a shame vpon Israell without a cause, if hee repent not. As for mee I thanke God, I was neuer stained with couetousnesse nor filthy lucre, Psal. 26. 9. I defie all flesh. Lord, gather not thou my soule with the sinners, nor my life with bloudie men, in whose hand is wickednesse, and their right hand is full of bribes: but I will walke in mine innocencie, redeeme me and be mercifull to me, my foote stands in vprightnesse, therefore will I praise thee O Lord, in the Congregation. Now you goe on.

THE ANSVVERE.

IF I proue it not without difficultie, and make it plaine 122 to the iudicious indifferent Reader, let mee be bla­med. Your refuge, that Bishops were in our Church as Popple among Wheate, will not relieue you: for you will finde them planted in this soyle, watred, nou­rished, and defended by the best Fathers of our Church. In your scorning of vniting or revniting Bishops and Presbyters; Weedes as yee call it, with wine, speaking oft-times so barbarously for want of better, you doe but shew your selfe most worthy to be scorned, as ig­norant of all Antiquitie, which could very well in­forme you that a Bishop without a Presbyterie, is an head without a bodie; and a Presbyterie without a Bi­shop, a body without an head. Where, by a Presbyte­rie I vnderstand that which Ignatius cals [...], the Consistorie of a Bishop, subordinate to him, afterward called his Chapter, because they were instar Capituli Episcopo, which serue for assistance of him in waightie matters, as also to take care that the possessions of the Bishopricke should not haue beene dilapidated. Then is it well when they both goe to­gether, euery one in their owne place to doe the worke of God. But no maruell M ^r. Dauid denies that Bishops were in the Primitiue church, or that our owne church once allowed them; for hee is bold to denie that any Father, or Brother of our present Church, approueth the Office of Bishops, but esteemes it as followeth.

THE ANSVVERE.

123 MAster Dauid continues yet in his humour, & ad­huc in Aegiptum euagatur, Nazianz. orat. ad Eu [...]om. & patitur se in Assyriam pertrahi, framing himselfe to the manners and fashions of Egypt and Assur, hee raileth against Israell, forget­ting all pietie, and modestie, and truth that becommeth the holy people, whereof hee professeth himselfe to be one. Hee denyes that any eyther Father or Brother of the Ministrie in Scotland allowes the office of Bishops, except it be Bishops themselues: this is a notorious vn­truth, hee still affirmes it is vnlawfull and vnprofita­ble, but vpon what reason wee will see when we come to the Question. If yee had spoken this out of know­ledge that the Episcopall Office in it selfe, is vnlawfull and tyrannicall, you would haue giuen some reason for it, but when you come to the point, you shew your [Page 119] selfe a coward, turnes your shield on your shoulder, and farely flyes the combat. You would seeme a great Captaine, and make your fellowes beleeue that you were matchlesse, but strike not one stroke to defend their cause, or hurt the contrarie; but if crying may win the field, then should be beare away the victorie, for still hee cries it is vnlawfull, tyrannicall, and what not? the reason is, M ^r. Dauid saith so, and any silly wife could say as much to a cause as you doe here: for you bring but words, and so could shee, suppose hardly so many as you.

In your other speeches you shew your selfe so full 124 of malice, that before you want doung to cast on the face of your Brethren, whom you seeke to disgrace, you had rather rake it out of the bellie of your Mother: for what say you? Is not the whole Church ouerflowed with Papistrie? God forbid, but rather the deluge of waters which was before is begunne to fall. See you not the tops of many mountaines discouered? and by all ap­pearance, if the Lord by the care of a prudent Prince, had not prouided this remedie of Episcopall authoritie, it might well haue fallen out, as you say, that the spawne of Papistry would haue ouer-flowed all. Other­wise tell mee what would you haue done to preuent it? Excommunicate them? so might you quickely haue equalled the sicke wi [...] the whole, or [...] haue infected the whole with the sicke▪ What else could you doe, vnlesse it had beene to draw the matter to the needlesse hazard of a battell, as seemes by you words, They durst not, say you: what is it to keepe a man that hee dare not? The Ecclesiastique sword you know was contemned; the [...] sword, that is the last remedie; praised be God wee haue a better: all your Physicke is violent. Cut off▪ cut off▪ but a prudent Prince in more moderate manner can effectuate peace, giue [Page 120] authoritie to truth, and falshood fals to the ground.

125 And where you say that the face of a most beauti­full Church is defaced, meaning the Church of the first towne in the Kingdome: how vnrighteous, vn­dutifull and inconsiderate are you? Is it your pleasure to spit in the face of your Mother? delight you to vn­couer her shame, if you could finde it? and where you cannot, is it your sport to blacke her face with the soote of your calumnie, and then call enemies to looke vpon it? What say you, M ^r. Dauid to the Church of Eden­burgh? Is it not still a Mother Church? Is not the way of God truely taught in it? Hath it not learned and fa­mous Preachers of whom you are vnworthie? Is there any defection in it from any point of truth? How then defaced? By Masses (say you) said in it. Were they pub­licke? You dare not affirme it. Were they stollen in se­cret? You cannot denie it, and yet discouered by the vigilant care of their Bishop and Pastors. Thankes to God, such abhomination dare not be auouched there. Is this a defacing of that Church? No: it is a detract­ing of yours, no defacing of them; yea, rather it is their great commendation, that in so populous a Citie scarce twelue are found miscarried by seducers, and those also of no credit nor countenance; who, 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 town [...] for it?

Tell mee, I pray you, was the Church of Ephesus defaced, because some false Apostles did creepe into it? find you not the contrarie? that the Bishop of Ephesus, [Page 121] 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 [Page 122] defaced a chiefe Church in the Kingdome, now you proceede to doe the like vnto all other Pastors and Professors in our Church.

THE ANSVVERE.

127 THE words of the righteous are stedfast, and what is it, that you can iustly reproue in them? Iob 6. 25. I haue spoken it, I speake it ouer againe, and I know it, that many wor­thie Fathers and Brethren of our Church, are of that same minde concerning Church-gouernment, that I haue here declared. As for those whom you say you know to be otherwise minded, looke what a miserable Patron you are vnto them (if any such be, for in this you haue lost credit) you make them all temporizers, dissemblers, sillie timerous bodies that countenance Bishops not from their hearts, but for feare and for compulsion. M ^r. 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 [Page 123] 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 ANSVVERE.

THat M ^r. Dauid may be knowne for a compleate 128 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 [Page 124] 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, M ^r. 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.

129 In the remanent of your Sections, after your owne disordered manner, to tell you as the truth is, like [...], you compasse about mine Apologie without order, making a proffer to many places in it, not lighting nor resting vpon any, to speake it in Scots, you flie bumming a throat after the manner of a drone Bee, making a great sound and noise, but little labour, no honie, no solid reason, no truth, no learning vttered here, onely iterate Inuectiues, not worthie to be insi­sted in, except I would Actum agere. Your miscon­struction of Iosephs preferment for the good of his Bre­thren, as if I had so spoken of my selfe, confirmes me in that which I perceiued before, that you are but a vaine discourser, pleasing your selfe in Argutijs, silly, fectlesse, and impertinent conceptions and speeches. And therefore being loath to wearie the Reader and my selfe both any longer with your Batt [...]log-Tautol [...] ­gies, I presently commit them to the South winde to be carried away from your Peele-house at Preston, with the rema [...]ent smoke of your pannes, to the water of [Page 125] Forth, and so bid farewell to M ^r. Dauid in his furie, and now turne mee to speake with him in his more sober minde.

THE ANSVVERE.

NOw at length M. Dauid, the euill blood begins to 130 fall from your heart, God be thanked, and you are come to some coolnes, suppose not kindly enough, yet of your former Feauer wherein you raged, yet it puts vs in hope, you may recouer of this disease be­time, what you haue here said, I receiue [...]buijs vlnis, any light I haue I will willingly communicate, bitternesse [...] agree be remoued; Perit enim iudicium, vbires transit in affectum: I wish therefore perturbate and preiudicat affection may be laid by: 1 Tim. 17. It is onely these two [...] and [...], that fights against Episcopall go­uernement. To be short, I embrace all your conclusi­on, and euery condition of it, except onely where you will me, not to disguise my speech by sought out sentences▪ and o [...]tentation of reading, to iuggle the iudgement of the sim­ple, I must warne you, that whether your word stand for a i [...]gulator, or a deceiuing Iugler, your deede comes [Page 126] too soone▪ against your protestation, euen now you craued bitternesse may be remoued, and you cannot leaue it, but to vse your owne Prouerbe, A Wolfe will be a Wolfe. Naturam expellas furcalicet vs (que) recurret; And as to my manner of writing, I cannot change it: I want not my owne reasons, neither haue you any cause to complaine of it. Now we goe to the question.

THE ANSVVERE.

131 NOw M ^r. Dauid hauing of a long time trauelled with wickednesse, and conceiued mischiefe, at length bringeth forth a lye. Psal. 7. 14. When all is reckoned and counted the mat­ter comes to iust nothing: Et magno conatu murem tan­dem peperisse videtur. Who could haue looked but that M ^r. Dauid who so largely and liberally hath condem­ned Bishops in word, would haue brought at least one argument against them? hee doth it not, but rather destroyes all that hee hath said before. You cannot eschew this; you haue multiplyed words, and by most sharp Inuectiues haue condemned Episcopall gouern­ment: you haue called it tyrannie, and vnlawfull in it selfe; and now you remit the lawfulnesse or vnlawful­nesse [Page 127] of it to be disputed. Truely good man you haue wronged the partie, and abused the Reader: for, ac­cording to reason, you should haue disproued Episco­pall gouernment before you had condemned it; but af­ter that you haue condemned it, is it not your shame to remit it to further reasoning? In the one you haue shewed superfluitie of malice, mouing you to speake euill of it▪ in the other penurie of knowledge, that you haue no reason to iustifie you in the condemning of it. Thus haue you shewed your selfe, in initio confident em, in facto timidum; one that feareth to fight, but is bold to bragge. You will not simplie giue ouer the combat, but declines it farely for this time, and puts it off to a better time: but in my minde a better time could you neuer haue had then this, seeing you haue gathered your friends, and haue mustered you Armie, and or­dered it out of your ripest wits in sixe sheetes of paper before you; what a shame is it, that in so feeble manner you should turne your backe, and leaue all that you haue sent and said before? You haue braued a Bishop in presence of your friends, now hee stands before you, and you dare not looke him in the face, nor strike one stroke at him in this quarrell, that the office of a Bishop is vnlawfull in it selfe.

But to pursue you euen to the vttermost point, 132 wherevnto you haue fled; in this also you shew your selfe weake, yea, ridiculous: for now you haue drawne all your speech to this Assertion, and I pray the iudi­cious Reader to consider it, Howsoeuer Episcopall Go­uernment in it selfe be lawfull or vnlawfall to other Churches, or sometime lawfull in our owne Church, yet it is not lawfull now. A Paradoxe indeede: I thinke M ^r. Dauid speakes not simplie, but grants it by concession. But taking it as hee giues it, let vs heare it ouer againe, Though Epis­copall gouernement in it selfe were lawfull, lawfull to other [Page 128] Churches, lawfull once to our owne Church, yet now it is not lawfull. To proue this, M ^r. Dauid brings two Reasons, which had neede to be very strong, it being a strange Position they haue to defend: but the Reader shall by Gods grace see it made plaine, that there is no more truth, worth, nor value in his two Reasons, then in the rest of his Assertions. And since the whole weight of the Controuersie stands vpon these two Reasons, I set them downe truely to you, as M ^r. Dauid hath set them downe to mee.