THE BISHOP OF GALLOVVAY HIS DIKAIOLOGIE: Containing a just Defence of his former APOLOGY.  
Against the injust Imputations of Mr. DAVID HVME.  O what a grief; that having to do with Enemies, we are forced to fight with Friends! 
LONDON: Printed by Thomas Snodham for john Budge, and are to be sold at the great South-door of Paul's, and at Brittaines-Bursse. 1614   

TO THE CHRISTIAN READER.  
AS I was on my journey from LONDON homeward, in the month of May last, I was overtaken not far from Darnetoune, by our Countryman, Mr. David Hume, Goodman of Gods-croft. After we had saluted one another, we fell incontinent to a conference of Church-government: he excused himself, that his leisure served him not at that time to stay in our company, his urgent affairs forcing him to post before, but he promised to send me his doubts in writing, and I promised him (if it pleased the Lord) an answer. The point I took in hand to prove, was, that no substantial point of Discipline was changed in our Church. For, Ecclesiastic Synods used before, are retained still, the censures of Admonition, Suspension, Excommunication; yea, the Admission and Deposition of Pastors, or what ever else pertains to the matter of Discipline; these are not removed but rectified and roborated: in that the power to moderate and exercise these censures, is not left free to every one, but restored again to the Bishop, to be used with advise of his Brethren: thus keep we still the same Discipline, but more orderly used.  
〈◊〉 dined at Darneroune, and parted in loving manner, with all brotherly kindness: we overtook him again at Dunbar, where not finding his former humanity, I marveled what it could be, or from whom it c●me, that so small a change of the soil; should make so great a change of the affection; for in the one he was most kind, where with reason he might have been more strange; and in the other most strange, where of duty he both might and should have been more kindly. Since that time I fore-gathered not with him, and I expected nothing, but kindness from him, and that the question should have been quietly and peaceably disputed by writing among ourselves, till now that he hath begun the public war. He had sent me some missive Letters written by him to some others, craving resolution of his doubts concerning Church government. And as I was dispatching an Answer to him, I was forced to plead for my Conscience by APOLOGY against a lying Libeler, which here Mr. David against all duty and reason hath publicly impugned. First, because I stood ●ound by promise to give an answer to himself, and reason would he should have expected it: yea doubtless he had gotten it long ere now, in more quiet and loving manner, if he had not interrupted me. Secondly, I had written nothing against Mr. David, I touched him not in my Apology, and no other way gave I him any cause to write against me. Thirdly, he being a private man, it cannot be but a great Presumption to condemn by public writing a Church-government established by Law and that without knowledge (if himself be true) for he professeth to seek instruction concerning it, yea, without either calling or lawful commission. Fourthly, before ever he sent this Refutation of this Apology to me, or had discharged with me, he published sundry Copies of it to be seen and read of others, which in our Proverb we call Treason under trusting. Fiftly, his whole admonitory Treatise is full of invectives in personam, without regard of modesty, yea, of that fear of God which becometh a Christian, bringing nothing, or else very little ad propositum.  
Thus hath Mr. David kept no fair war with me, but hath very far overseen himself, and wronged me, which that the indifferent may know, I have here published his Admonition in his own words and mine answers. I have omitted no material thing in it; only words of needless repetition wherein he abounds. If he had contented himself to justify the Libeler, in tramping my Name, my Conscience, my Ministry under his feet, it had been a proof of my patience great enough. But where without reason or truth, he will bear down a common cause, and increase offences in the hearts of simple people, I cannot of conscience suffer it unanswered: specially, seeing under pretence of impugning me, he directly impugneth it. If my heart in this had reproved me of my ways, I might have lurked in secret, and past over the Libeler, and him also with silence; but an honest conscience feareth not the light, but rather rejoiceth in it. Only I crave of the modest minded Christian, that if my speeches in the Answer at any time be sharper than becometh, it be imputed to human infirmity, whereunto the love of the cause, and knowledge of mine own innocency hath carried me, not want of love toward him or others. It is no pleasure to me to offend any man: if any such have escaped me, I will not excuse myself in that which the wise, godly, and indifferent Reader shall think may justly be reprehended.  
Thine in the Lord, W. B. of Galleway.   

THE BISHOP OF GALLOWAY HIS APOLOGY.  
THere are two things requisite in a man, that would do good in a public calling, the one is a good Conscience, the other a good Name; the first commends him to God, and obtains a blessing to his labours; the next commends him to men, and procures him the greater credit to effectuate the good which he hath intended, for the which (said Philo) Sicut bonum ac honestum esse, 
Philo de migratione Abraham●.  ita & videri a● haberi pr●dest. As it is a good thing to be good and honest, so is it also good that we should be esteemed good, Nonitaque est ●●gligenda fama restum ad custodian tu●● ad dignitatem vitae vtilissim●: A good name therefore is not to be neglected, considering it is a singular help both for the custody and dignity of our life: for this cause hath it always been one of Satan's customable policies, who stands at the right hand of Ieh●shuah, to resist him in well doing, 
Zach. 3.  to stain the Name where he cannot corrupt the Conscience, that by disgracing the instruments, he may destroy, at least diminish the good which fain they would do: Hoc est Diaboli 〈…〉 servos Dei mendacio laceret, 
Cyprian ad Anton.  & falsis 〈…〉 qui conscientiae su● luce clarescunt falsis ru●oribus sordidentur: This is the work of the Devil, to strike the servants of God with the scourge of a lying tongue, to abase their honest name in the hearts of others, by wrongful conceptions, and by false reports to defile them, who are honest in regard of their own consciences.  
2 It is a difficult thing to live in a public calling, and not to be calumniated. So long as our Saviour lived a private life, we read not that he was either tempted by Satan, or traduced by men, but from the time that by Baptism he was consecrate to do the great work of the promised Messiah, than Satan set upon him, and the mouths of all his cursed instruments were opened to blaspheme him. Now we know that the servant is not above the master: 
H●●●●n Prologue. 2. 〈◊〉 job.  Si aut 〈…〉 aut palmarom folia complicarem, ut ins●dore vultus mei panem comederem, & ventris opus sollicita mente pertrectarem ●●●lus morderet, 〈◊〉 reprehenderet, nunc autem juxta sententiam salvatoris volo operari cibum qui non perit, & geminus mihi error infigitur: If were set (said Hierome) to weave a basket of twigs, with the bulrush, or to twist the leaves of I'alme-trees, or by any such base occupation, I had no more ado, but to care for my belly, that I might eat my bread in the sweat of my brow, I might do it all my days, and no man bite me or reprove me for it, but now because, according to the saying of our Saviour, I labour in a spiritual calling, to nourish myself and others with that bread of life which perishes not, a double error is enforced upon me, Virum egregium sequitur proximorum invidia, Envy always follows virtue: where it can hurt no otherway, it impugns by calumny: 
Nazian.  this is, as Nazianzen calls it, Malum gravissimum, generosam enim 〈◊〉 'em virorum constautiam labefactere nititur: A most heavy evil, for by it Satan seeks to weaken the constancy of good men, and so much the greater evil is it, 
Ambros.  Quia non solum falsa componit, sed etiam quae pi●gesta sunt decolorat, Because, says Ambrose, it not only forges false things, but falsifies true things, deforming and defacing that with her uncouth colours, which is done sincerely, and out of a good affi●ction.  
3 With the like of these weapons hath Satan fought against me in his peevish instruments, ever since the Lord called me to be a Preacher, and no marvel, Shall a man trample on a Serpent, and not look to be stinged? I have professed myself, by the grace of my Lord, a disquieter of Satan's Kingdom, I think it not strange if he do what he can to disquiet me, disquiet he may, dishearten he shall not. Shall I be moved at his lying Libelers? 
Tertul.  No: Absit à servo Christi tale inquinamentum, ut patientia maioribus praeparata, in minimis excid at: far be that spot from the servants of Christ, that their patience prepared for greater, should fail in so small temptations, Qu● cito iniuria movetur, 
Amb. Off. lib. 1. to. 5.  facit se dignum videri contumelia, He that is hastily moved with a contumely, makes it to seem that he is worthy of it. What then, shall I utterly neglect his false accusations? No, lest by them any credit I have to do good unto others be stolen from me. I will neither suffer an Absolom nor an Achitophel, A Friend nor a Foe, to steal away from me the hearts of any of God's people, if I may stay it. To such therefore as fear God I speak, 
August. ad Frat. in Erem.  as Augustine did to his brethren, Mihi sufficit conscientia mea, vobis necessaria est fama mea, To me my conscience is sufficient, but for you my good name is necessary. Of such as are mine Enemies either of weakness or wickedness, I demand as jacob did of Laban. Now when ye have searched all my stuff, what have ye found? bring it forth, that we may see it.  
4 O, forsooth, ye were once otherways minded concerning Church-governement. In some things, I confess, I was, in others not. Parity in Church-government I ever thought the Mother of confusion, neither can, I see that God hath been the Author of it in any of his works, yea by the diversity of his gifts he declares that he allows not equality in government, where here, if any strife be about comparison of gifts, I have no more to say, but that he who in humility of mind cannot submit himself to obey any other, was never meet to be a Ruler of others, how great so ever has gifts be.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
And that Preachers should have place in Parliament, to give light out of the holy Oracle, to the Prince and States of the Kingdom, I ever thought it both reasonable and necessary, and did by my public voice approve it in that general assembly holden at Dundie, wherein this matter was first motioned. And in these public Lectures which once in the month we had in our Presbyterial exercise, for clearing the Controversies of this time: I did in my course openly declare, how in Church-government a happy mean were to be wished between anarchy and Monarchy, two fearful evils in the Church, the one proceeding from parity, wrought confusion, as might be seen in the pitiful state of the Churches of Flanders: the other breeding tyranny and all sort of oppression: a lamentable proof whereof we might see in the Churches of Italy, and other parts under the dominion of that Romish Usurper: thus is there not so great a cause to charge me with a change, as is alleged.  
5 But in that wherein before I misliked Episcopal government, fearing least tyranny▪ liberty, and other evils should follow it, if now, perceiving a Christian King most careful out of his rare piety and wisdom, to see it used unto the right end, I have changed my mind, as many others, both worthy Fathers, and brethren in our Church have done, to whom the world cannot deny an honest testimony: what imputation should this be unto me, 
Ambros in Psal. 119.  Cum mentem in melius mutare non levit as sit sed virtus, sith for a man to change his mind to the better, it is no levity nor inconstancy, (as the lying Libeler terms it) but virtue? Episcopal government was embraced of this Church ere I was borne, and with it we enjoyed the Gospel for many years, and some that were worthy and faithful men in this same Ministry of Perth, wherein I have now laboured by the grace of God almost this twenty years, did discharge (in effect) the same office of a Bishop in the bounds of Galloway, yea by imposition of their own hands did ordain Bishops of other Diocese. If there were then a reason, why the Episcopal government once embraced, being fallen in decay, the Presbyterial should be established, is it not now possible (think ye) to get a reason why both of them should be reunited, the one of them being ordained to honour and strengthen the other, and being reduced to that order and use, for which anciently it did serve in the Primitive Church. Especially seeing it is done by the fatherly forecast and provident care, (not without warrant of God's word, example of the Primitive Church, nor advice of the present Church) of such a King as God hath given us, a Professor, a Confessor, a Semi-martyt, a Protector, a Preacher, a Propagator of the Gospel with us, whose power, for any thing I can yet learn, is greater in the external government of the Church, than we have well considered of.  
6 O but, say you, by this change, the people are made uncertain of their Religion? This cannot be but the bolt of some enemy, or the birth of the brain of some friend over-far miscarried with opinion. If it hath done evil to any, it is an argument, their light is weak: for why? doth diversive of external government import a difference in Religion? Are there not many famous Churches in Europe, flourishing this day under the Episcopal government? have not many Bishops themselves been honoured with the honour of Martyrdom, and sealed the truth of the Gospel with their blood, since the reformation of Religion: Latmer, Ridley, Cranmer, and many more in our neighbour Church may stand for examples. I will beseech all such weak Christians to take none offence, 
Aug. Confess. Art. 7.  where it is not given. Ad v●itate● fidei sufficit ut ●adem sit doctrina evangelii & Sacramentorum administratio: It is sufficient for the unity of faith, that the Doctrine of the Gospel and Sacraments be one and the same: in other external things, there may be diversity, yea often times the diversity of times, and states of people will require a diversity of external things, for the furtherance of the work of edification.  
7 The Apostles did all teach one, and the self-same Doctrine, but did not all govern their Churches in one and the self-same manner: for james and Peter among the jews tolerated Circumcision, which Paul among the Gentiles would not do; yea, the Disciples of S. Peter and S. john, testify how these blessed Apostles kept the Feast of the Pass●ouer on divers days, as both Eusebius and Socrates do write: yet was this diversity no impediment to the propagation of the Gospel by them both. It is ever to be considered, what the work of edification requires. For that kind of external government which some Churches of Christ hath, and others hath not: shall there be entertained a Schism in our Church? and an unnecessary and unkindly contention, between a Christian people, and their most Christian King. Since to speak in most modest terms, to give contentment to such as are not contentious, there is no question of Faith in the Church of Scotland (Christian people might be ignorant of this disputation about Discipline, & come to heaven nevertheless, if so it might please some of their Pastors) neither is there a question between good & evil, but between good and better; between two, whereof either of them have had their course to be, when the other was not; even in this same Church, I doubt not, the judicious Reader will consider this, & Wisdom shall be justified of her children.  
8 But here I know it is objected by men, even of moderate minds, if such government were better used, and these who have received it, did more good with it, than it would soon purchase credit to itself, and be the better liked. These men I see have nothing against the thing itself, but against the use of it, by which kind of argument now commonly it is impugned. To these it were sufficient to answer, that Artisicum errata, artibus attribu●●● mon sunt, the errors of Artisans are not to be ascribed to the Arts themselves, or to such as more wilfully reason in this manner, to answer, as Nazi●●zen did the Eunomians, 
Nazian.  Come in se ●ihil pr●●●●ij habeant, in nostra illud 〈…〉 Where in themselves they have no strength, they seek it in our imbecility: Et de malorum in 〈◊〉 sciutilla flammam ex●●tant & ad 〈…〉 affland● tollunt, ut longè 〈◊〉 Babilo●●●● superet: Of a little spark of evil in us, they kindle a great fire, by blowing upon it with their secret surmisings, and public reproaches, till they make the flame, which they have raised out of a spark, to mount up higher than the furnace of Babel: thus is it the manner of men to blame readily where they love not.  
9 But to go further with them, as with all reason I require, that the faults of persons be not imputed to their Offices; so with my heart do I wish in all that are employed with Ecclesiastical authority, so moderate a behaviour, that no offence should be given to the weak, nor cause of contradiction to the contrary minded: but that as Joseph's preferment, tending to the good of all his brethren, forced them, who envied it at the first, to thank God for it at the last: even so, credit may be conquest to us in the hearts of them that fear God, by fervent and faithful advancement of the Gospel of Christ jesus. We should never forget that warning which Jerome gave to a certain Bishop; Rusticus Narbonensis, vide ne minor inveni are is in Chris●● 〈…〉 in ho seculo: Take heed that thou be not found less in Christ, than thou art named in this world; thou art called a Bishop, so live, that Christ that great Archbishop may approve thee for one.  
10 But yet by some carnal and contentious spirits, who live as if they were Demi-gods, and in their tongues God had set his tribunal, or had made them judges of the consciences of their brethren, it is objected, published, and carried from hand to hand, in a Libel, as full of lies as lines, thate corrupt respects of gain & glory hath moved me to embrace it: a fearful crimination, if I were as guilty of it, as they are bold to affirm it. I know it is a horrible sin to abuse an holy calling to filthy luere: the Apostle said, that godl●nesse is great gain, that is to say, that great gain is godliness; Questum 〈◊〉 pi●tatem. It is a perverse order: 
Beza.  Terrena coelestibus ●ercari, to buy earthly things with heavenly, where the spiritual Ministry teacheth us to exchange earthly things for heavenly, such impiety as this will be punished with a worse leprosy, then that of Gehazi. And no loss abominable is it, to abuse it to vainglory and affectation of honour: it is a grosser idolattie than that of the Israelites, who of the gold and silver which they reserved from the Lord, 
Hosea, 2. 8.  made a Baal to themselves.  
11 To such I will answer, as Augustine did to Petilian, I am a man appertaining to the floor of Christ, if I be good, 
August.  I am there as corn, if I be evil, I am there as chaff, Sed non est huius areae ventilabrum lingua Petitiani, But your Petulant tongue, like the tongue of Petilian, is not the fan of this floor. If any man think he knows me better than I do myself, let him give judgement as he pleaseth, and others believe him as they list: if they will credit me of myself, my witness is in heaven, and my conscience within me beareth me record, that I was not moved with gain or glory, and I trust to declare it by God's grace. 
Amb. Off.  But what? Bene sibi conscius non debet falsis moveri, nec putare plus esse Ponderis in alieno co●●itio, quam in suo testimonis: He that hath in himself a good conscience, should not be moved with false conceptions in others, nor esteem that there is greater weight in other men's traducing, then in his own testimony.  
12 Now here I know it is expected, that as I have declined the causes falsely imputed to me, so I should declare the true causes that moved me, which now shortly are these.  
13 First, I perceived a Christian King, by all means possible, seeking the advancement of the Gospel, for the which it is grief enough that his Majesty sustaineth the greatest hatred and contradiction of the adversaries, but more then enough, his Highness should want the comfort of his subjects, professors also: which when I considered, I thought it a matter of conscience to refuse to serve and follow his Majesty in so good a course.  
14 Secondly, I saw the weak hearts of many well affected Christians, through misconception, offended at the very name of a Bishop, not able out of light and knowledge to give any reason of their misliking, notwithstanding, though it be so highly honoured by the Apostle, and commended by the famous lights of the Primitive Church, who not only accepted the name, but exercised the office thereof, to the great good of the Church: and that this offence might be removed, at least so far as my credit may carry me, I have embraced it.  
15 Thirdly, I perceived a perilous Schism, and unnecessary division in our Church, for this matter of government, to the great advantage of the common Adversary, which gap I resolved, for my own part, not to enlarge by contention, but so far as my weakness may to close it up, at least to make it the less.  
16 Fourthly, I considered, that the same reason, that of old forced the Fathers of the Primitive Church, in the judgement of Jerome, to induce this government in the Church, that is, in Remedium Schismatis, did more than manifestly require that it should be restored unto us: but of this the less I speak for duties sake, the more I leave to be considered of them, who know the truth hereof.  
17 Fiftly, the question among us when I searched as narrowly as I could, is about jerusalem's wall, whether it should be circular or quadrangular, round or four-squared: so the City be well, is this a matter for which we should make contention, it being better for the good of the Church, that any one of them should be, then that thus they should strive together, to the great hindrance of the Gospel.  
18 Sixtly, and I do verily think that the most famous and reformed Churches in Europe, who want this government, would be glad to accept it, upon this condition, that with it they might enjoy the purity of the Gospel, which they have with us, together with that liberty, favour and protection of a Christian reform King, which we have, and they want.  
19 For these reasons, as I was determined before, in the private calling of a Preacher, to reverence and obey others my brethren, clad with the office of Bishops, the proof whereof I gave in these Provincial assemblies, moderated by Bishops, whereat I was bound to be present, so have I at length embraced it in my own person, being called thereunto by the most Christian King, and Church of this Kingdom, without any motion, affection, or petition of mine own (if there be so much charity in my adversaries as to believe me) I could with greater contentment and willingness of mind, have given obedience in all dutiful submission to any of my brethren, nor to have had any more public charge in the Church (if the matter had been in my choice.) And this do I witness out of the very truth and simplicity of mine heart.  
20 If Shimei still will rail, and charge me with a corrupt affection, let him be doing till his own iniquity reprove him, I am sure no well advised Christian will fight with any such armour, for the weapons of our warfare are not carnal, but spiritual. As for others, who like barking Dogs and Birds of the night, chatter to themselves in secret confused sounds, which can bide no trial, backbiting those whom they dare not look in the face, for such as these, why shall a man turn out of the way? It is a sufficient punishment to such as this way with their will would hurt me, that against their will they shall help me, 
Aug. cont. litter. Petil. lib. 3. c. 7.  Qui volens detrahit same me, nolens additmer●●●● meae, For he that with his will empaites my name, against his will, shall increase my reward.  
21 But if such busy idle-bodies will come and labour with me in the work of God, I hope to teach them to bestow their time more profitably, not to disquiet, as they do, their unsettled brains with such vanities, as vanish so soon as they are conceived, and brought forth, leaving nothing behind them but a guiltiness to themselves, for mine own part I have determined not to be contentious, for that is not the custom of the Church of Christ, but have resolved to spend my time and talon I have saved to the vantage of my Master, and good of my Brethren, after my weak measure, Aur●us utluteas minuat sic malleus urnas.  
22 As for others my Brethren, whom I love in the Lord, and will always reverence for the graces of God in them, I wish from my heart that precept of the Apostle were fulfilled in us. 
1 Cor. 1.  That we did all speak one thing, and there were no dissension among us, but that we were knit together in one mind, and one judgement, for since the first beginning of this question, I ever thought it a lamentable thing, that they whose hearts are joined in one resolution to die for Christ, if so the Lord should call them unto it, cannot live together in the unity of one mind. But this hath in all ages been Satan's policy, where he cannot disturb the peace of the Church with external evasion, he creeps in like a subtle Serpent, to disquiet it with internal perturbation, & that oft-times upon unnecessary or small occasions: whereupon hath proceeded this great rupture in jerusalem's wall here among us, which as it is seen of us all, and more then enough talked of by many, so would to God, our hearts did pity it, and all of us endeavoured by humbled hearts toward our God, by meekness of mind, every one of us toward another, to repair and close it up again. And seeing such in the condition of our human infirmity, that our knowledge in this life is but in part, and so our judgements in all things cannot be uniform, let us take heed to the next, that difference of judgements work not distraction of affections, remembering that the wisdom which is from above, is peaceable, and that the zeal of God fights not with the weapons of flesh, such as hatred, debate, 
jam. 1.  emulations, wrath, contentions. I● we live in the Spirit, let us also walk in the Spirit, expressing the fruits of it in our lives, which are, love, joy, peace, long suffering, meekness, goodness, wherewith the Lord more and more endue us all for Christ's sake, AMEN.  
Yours in the Lord, WILLIAM COOPER, B. of Galloway.  
FINIS.   

A DEFENCE OF THE BISHOP OF Galloway his Apology, against the Paralogie of Mr. D. H.  PSAL. 7. 10. My defence is in God, who preserveth the upright in heart. 
I Received from Master David Hume, a Gentleman of sundry good qualities (if they were seasoned with greater soberness, piety, and love) An admonitory letter; (as he calls it) intending thereby to make mine Apology Anapologeticke; but indeed, as it will show itself, An accusatory libel, dentata Charta, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, written in defence of those falsehoods, which the former shameless, and nameless Libeler had forged against me, and which now I am forced again to improve, that all honest men may see mine Apology Euapolegeticke, my defence easily defended, and with reason.  
Before I entered to read it, I bowed my knees to the Lord my God, earnestly praying, that if it contained any message from the Lord, he would incline my heart to follow it, and not suffer the unruly passions, and perturbations of corrupt nature in me, to suffocate any light coming from his Majesty toward me. But having read it, I found it to be but inanis, & inanimis oratio, a vain declamation, void of spirit, life, truth and love; stored with such carnal boastings, contemptible reproaches, railings, false lyings, and iterate criminations, as ministered unto me manifest proofs, that the Spirit which hath stirred him up to this unchristian and contentious dealing, proceeds from the father of lies, who hath so far miscarried him out of the compass of Christian modesty, 
Aug de. verb. Dom  as to show himself Non correctorm, sed traditorem, non correptorem, sed corrosorem, Not a corrector, 
Ber. epist. 78.  but a betrayer, not a reprover, but a biting devourer: for which I went again the second time, and upon the knees of mine heart, spread it out before God, as good Ezekiah did the railing of Rabsache.  
And here I found contentment enough for myself, and willingly would have rested in the secret of mine own heart, possessing (as our Saviour counseleth) my soul in patience, which the admonent out of his impatience, wrongfully, and vainly had besieged without, remembering that of Nazianzen, 
Nazian. lib. cyg. Carm.  In irae praelio risus optima est armatura, in a battle ●f warth, fought with words, 
Chrysoft in joan. cap. 7.  laughter is best armour, Quid enim, an non dives, si pauper appellatur, ridet, quia fal●um id novit? For why, will not a rich man if he be called poor, laugh in himself, because he knows it is false, which is said of him? Howsoever mine opponent please himself, in saying what he will, it is notorious to me, he hath said what he should not, to him it is truth (as he says) by appearance, to me it is certainly known to be an untruth.  
In this testimony as I have said, I would willingly have rested, if the admonent in sign of battle, arietem in nos immisisset, yea by displayed banner had made known unto others, that he intended battle against me, before he had given up, or made any signification unto me, and thereafter when his admonition came to me, he warns me by his letter sent with it, that I should not receive it, as private, but public, because (forsooth) a public matter must be publicly handled, with many other pert probations to trial, giving out great brags, that he hath sought many, but can find none to encounter with him, Et calum territat armis, nec minus gloriatur, quam si argiwm abstul●sset clypeum. Beside, that his particular imputations are so shameless, as to charge me plainly for a Teacher of false Doctrine, and a man of corrupt conscience. And I know this Treatise of his is carried from hand to hand among those of his own humour, like an Idol, in a procession of triumph, admired, yea adored, as if it were some new Apollinis oraculum. That duty also which I own to my brethren, and all honest, peaceable, and well affected Christians, binds me to give them just satisfaction for removing such offences as this adversary hath laid before them. 
Cler. Rom. Cyp. epist. 31.  Quamuis enim animus bene sibi conscius Deo solo contentus esse soleat, nec alterius, aut laudes petere, aut accusationes pertimescere geminata tamen laud sunt condigni, qui cum consci●ntiam sciant se soli Deo debere judici actus tamen suos desiderant, ab ipsis etiam fratribus comprobari. For albeit, an honest conscience contents itself with God, and neither seeks the praise, nor fears the accusation of another, yet are they worthy of double praise, who knowing that God is the only judge of their conscience, desires never the less, their actions may be approved of their brethren. In all these respects I hope it shall be none offence to modest men, that I have broken my determinate silence, and resolved once for all to answer, I will not say a Fool, yet certainly an inconsiderate man, 
Pro. 26. 5.  lest he seem to be wise in his own conceit.  
Mr. David his whole Treatise consists of railings, and reasonings: the forefront, or vanguard of his battle he commits to railings, and these disordered and confused, altogether: wherein I must excuse him, it being hard to keep such wild Warriors in rule, as here he hath hired against me. I have gone through them with order, and reduced them to four ranks: railings, first against my Name. 2. against my Conscience. 3. against my ministery. 4. against my Brethren clothed with the office of Bishops. In the end, he cometh more modestly to inquire of the cause, and there by God's grace, he shall find me, as modest as he seeks me, ready with words of soberness and truth, to resolve him, if he be ready with like affection to receive it. But as to his behaviour in the beginning: I would truly have dealt with him in the Spirit of meekness, 
1 Cor. 4.  I love it best, but he hath forced me to come with a rod; yea, it is good for him and others, I should so do: Since I am a Pastor, and he a Sheep of the Flock: since he hath showed me the sore, and protests in word he is content I should cure it: Since I see his corruption so gross, and that the canker thereof is like to eat him up, I cannot of duty but apply the greatest, the sharpest salt I can get to rectify it. Excuse me Master David, though it should bite you, better so, that you may be mended, then otherwise, that this cankered corruption should consume you, which it will not fail to do, if it be not in time prevented.  
For, believe, me, you have come forth, not like a new David, but an old Diogenes: Canis & tuba convitiorum, Not with the gentle oil of admonition, nor with the sharper wine of compunction, both which are necessary in correcting offences by rebukes, and used by the sweet Samaritan in curing the wounds of his own, 
Ber.  Vngendo sanat Christus jehovae, non urendo, But you are a Physician of another quality, you have propined a Cup full of the gall of your bitterness, it is returned back to yourself, 
Psal. 37. 14.  and you must drink it, You have drawn your sword to slay such as be of upright conversation, and it is entered into your own bowels: You would kindle a hellish fire in an heavenly fellowship, and pester the Paradise of GOD with the pest and poison of Satan. You bring in works of the flesh, hatred, emulation, wrath, contention, sedition, envy, lying, railing, heresy: (for you are the first Father of this calumny, that in our Church are Teachers of false Doctrine) to defend, as you think a Spiritual cause. This is intolerable in the Church, this is to shame the Church (so far as you may.)  
It were but a just recompense of your presumption, to pay you home with your own money. Neither is it always reprovable (said Nazian.) Radentem vicissim radere; I know he commends Hero the Martyr, that he came out against the Cynics of his time, Canis adversus veros canes: but where the injury concerns myself, I will not so requi●e you. You have judged my conscience to be corrupt, & done what you could to defame me, I will not do the like to you. I am bound by the Apostles precept, 
Rom. 12. 17.  recompense to no man evil for evil. And again, Be not overcome of evil, but overcome evil with goodness. Ver. 21. I remember mine own lesson in the Alphabet for Zions Scholars, it is dangerous to fight against Satan with his own armour, to give rebuke for rebuke, 
Turtul.  and pay home one calumny with another: for I know there is no difference inter provocantem et provocatum, 
Nazian. Eustochio. epist. 55.  nisi quod ille prior in maleficio depraehenditur. I esteem it neither wisdom than manhood, Cum virtute vincere liceat vitio superari, aut etiam superare, quod multo sceleratius est: When a man may overcome by virtue, to suffer himself be overcome by vice in another, or which is much worse, to strive by it to overcome others.  
But where your reproaches are not private, nor personal only, but public, concerning the whole Church, I cannot of duty but speak of them as they are under, such names and styles as they deserve: for the cause is common, and the Ministry of a public Office-bearer in the Church, is for the benefit of others, where it is good, and honest, the defaming of it, is not without the prejudice of many, that should receive good by it. In this you have degressed so inordinately out of the compass of Christian duty, that I am forced to come to you with a fire from God, to burn up, extinguish and undo your uncouth fire, and with an holy anger, as the hammer of God, to beat down the horn of your pride. That same holy Spirit, which at one time descended in the likeness of a Dove, at another descended in the similitude of Fire. Meekness always is not to be used: there is a time when it becometh Moses, the meekest man of the earth, to be angry. I dare not say I can rule anger, as he did, but shall do what I may to restrain it. I know then only is anger good, when it is a servant to reason, 
Basil. Ser. de ira.  and a Soldier fight for the truth, Tunc neruus quidam animae est indignatio, fortitudinem ad res bene gerendas praebens. And here if any shame of this conflict arise unto you, it is not by my deed, you have drawn it upon yourself. As the dirt which the Sea foams and casts up in her flowing, returns back again without difficulty into her own bosom in the ebbing: so is it, believe me, with you; you have here but foamed out your own shame, your reproaches and calumnies, which you have here heaped up, and daubed together with untempered mortar, so soon as they are touched, fall back upon yourself, and it is not my rebuke, but your own, returning unto you.  
You have drawn me from mine accustomed course of study, unto a field of Contention, which I like not. It had been greater pleasure to me, and profit to others, I had spent this time upon some other subject, meeter for edification of the souls of men, and doubtless or now I had done so, if you had not interrupted me: but since you have kindled a fire in the Church, and yourself fallen into it, and like to draw others with you into it also, I will not be so undutiful as to leave any thing undone, that I may do to quench it. And if in pulling you out of this fire, I handle you more roughly than otherwise I would, and my speeches be sharper than you like well of to hear; yet I hope to speak nothing against yourself, but against your sin, not to seek a fault in you by searching your conscience, but to rebuke it, where you by word plainly manifest it: and in this if not you, yet at least the Christian Reader will excuse mee, your danger is so desperate, the danger wherein simple ones are drawn by you, yea the peril imminent to the whole Church so evident, by this trumpet of Sedition you have blown into it, 
2 Same 2●.  like another Bichraean Sheba, that I am forced to do as I have done.  
Yet by God's grace two things I shall keep, Patience and Love, the one in myself, 
Aug. Marcel. Epist. 5.  Cavendum enim est ne vindictae cupiditate amittatur ipsa patientia, quae pluris est habenda, quam omne quod potest inimicus etiam invito auferre. The other toward you, I have, and I will love you, whether you will or not, neither shall your raging in this Fever, alienate mine affection from you. But indeed, I looked for better fruits from you, and expected you should have been answerable to your style, Theagrius. The husbandry of God should abound in fruits of the Spirit, which are love, peace, gentleness, goodness, meekness: but how far you have digressed from these, I hope you will see better, when you come to yourself again? 
Psal. 55. 12.  Surely if mine enemy had defamed me, I could have borne it, or if mine adversary had exalted himself against me, I would have hid myself from him: but it was thou, O man, even my familiar, and my companion, who delighted to consult together, and go to the house of God as companions: What can the most professed enemy of the Gospel do more than you have done. You have rewarded me evil for good, and so have brought yourself under the danger of that fearful sentence: 
Psal. 35. 12.  He that rewardeth evil for good, evil shall never depart from his house: I wish your eyes may be opened to see it, and God may give you grace in time to repent of it. But now to come to the matter.  
The spite of your fury runs first against my name, and that with such violence, as declares a great force of inordinate affection in you to overrun it, if you could. For so you begin.  

THE ADMONENT.  
RIght loved brother, while I am in expectation of the answer you promised to my Letters, I received by eventure your Apology written in defence of your fame, as you give it out in your Preface, and proves you should so do by divers authorities of divers Doctors, yet as good will think Fame should be despised, or procured, and retained by good actions, etc.   

THE ANSWER.  
HVmano capiti ceruicem pictor equinam, etc.  
Mr. David begins at right loved brother; but that this agrees no better with the progress of his Paralogie, than a man's head set upon a beasts body, will be manifest in the own place. 
Revel. 9  The Locusts that came out of the bottomless pit, had a face like a man's face, but their teeth were as the teeth of Lions, and their tails like unto the Scorpion, it becomes not a professed Christian to be like one of them. Do you not here come to me, as joab did to Amasa, he took him by the beard with the right hand, to kiss him, and said, Art thou in health my brother? 
Pro. 26. 23.  and smote him with the left hand. As silver dross overlaied upon a pot-shard, so are burning lips, and a false heart: if a loving heart had moved your lips in loving manner, to call me Right loved brother, you would have spared to spew out such railings as after follows, but you have bewrayed yourself: Solomon here 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 deeds, proves the contrary, as concerning me.  
What eventure carried mine Apology to you, I care not, I published it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, speaking truly on my conscience to men, as conscience spoke unto me, only to remove such offence as weak Christians might conceive, through the calumnies of a lying Libeler, I did it with such moderation of words, as I cannot think it offended any man, if I were in the wrong to any, it was to my Brethren, who stand for Episcopal government, in that I set it lower, to procure peace, than I should have done; yet it offends Mr. David, though it no way concern him, he will be a busic-bodie, and meddle with other men's matters, whereunto he hath neither calling nor commission.  
What your Doctors 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, Jerome, Ambrose, Nazianzen, Augustine: These men are small in Mr. David's conceit, here in the very entry giving us a taste of that humour, wherein you continue and increase in the rest, liberal enough in your (as good) a word frequently used of them who are scant of matter, & yet fain would be contending: but this chair is too high for you, to be the Palemon of Doctors past, and present; can you tell their value, can you match them rightly? you still usurp it, but will be found to take too much upon you.  
A name, says 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 deeds, but why seclude you the second? Are not Apologies lawful, yea needful, to conserve a good name, begotten of good actions, when an evil tongue would destroy it? For why? will good actions stop the mouths of backbiters? Will innocency itself fence a man against the strife of tongues? No, it kept not jesus the just from the scourge of the tongue. Was not Samuel an unrebukable man among men, yet forced to use Apology: 
1 Sam. 12. 3.  Behold, here am I, bear record of me before the Lord, whose Ox have I taken? or whose Ass have I taken? or whom have I done wrong to? or whom have I hurt? or at whose hand have I received any bribe to blind mine eyes therewith? Mr. David, many a time in your admonitorie, you charge me for a corrupt lover of gain: but I adhere to samuel's protestation before the Lord against you, and against all creatures. I could tell at how many hands I have refused gain, even for a show of ungodliness, but that creature was not, is not, that can convict me of receiving it. And was not Saint Paul, a faithful servant of God, a painful man in the work of the Ministry, yet compelled to plead his cause by Apologies before men. What shall I say, the Christians of the primitive Church were men of a godly life, yet so sore oppressed with calumnies that justin, Tertullian, & other Fathers of the Church were forced to defend them by Apologies? A worthy, constant, and courageous man of God was Athanasius: was he not without cause accused as a Murderer and Sorcerer, that he had slain Arsenius, & cut off his right arm, to use it in witchcraft, and so forced to purge himself by Apology?  
And is not this it, which I told you so clearly in mine Apology, but that you can see nothing, which pleaseth not your humour? I tell you it now therefore over again: It is Satan's policy to stain the Name, where he cannot corrupt the Conscience; and to disgrace the person, by contempt of men, where he cannot dishonour them, by trapping them in his own snare. Sore hath mine adversary thrust at me, from my young years, by change of temptations hath he sought to winnow me, if you had read my little Dialogue, it could have told you I have been trained up with the wrestlings of God. Many ways hath the Enemy sought to snare me, that he might shame me, and in shaming me, might shame the glorious Ministry committed to me, though least, and unworthiest of all his servants: But my Lord prayed for me, and his grace preserved me, that Satan got no vantage against me, to the disadvantage of the Gospel: but now he hath changed his battle, 
☞  and here is the point; what Satan could never obtain of me by inward tentation, he would make the world believe by outward calumny, that he had obtained it, and that he had made me a man of a corrupt conscience, and of an unhonest heart toward God and man. Before he fought against me with inward temptations, and I resisted him by instant prayer; now he impugns me by outward calumnies, he hath not, I thank God, corrupted my conscience, but he would make men believe that he had done it: and here it offends Mr. David, I should resist the enemy, and defend myself by Apologies: Since he hath changed the manner of his onset, why may not I change the manner of my Defence? for in all this I take him for my principal party.  
Thus stands the question between Satan and me, and I am sorry for you that you come in to second him, and serve him for an instrument to carry his lies upon the chariots of your tongue and pen, to the ears and hearts of others, for to speak according to truth: this is the place wherein you stand at this time, you have taken you to be Satan's second in this combat against me, at least he hath abused you to follow him ignorantly into it: But since there must be a wind and a fiery Chariot to carry Elijah into heaven. Since there must be an Angel of Satan to buffet Paul, and keep him from pride: Since there must be a fire to purge the sons of Levi, I mean of affliction, which unto the godly is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Purgatory fire of Pisida, since gold cannot be fined but by Lead, which consumes and finishes itself in the fining of it: let it come by any instrument, by you, or any other the Lord pleaseth to stir up, so it bring forward his work in me, I care not.   

THE ADMONENT.  
Moreover, I am sure ye know it is with the oppugning of the Discipline of Scotland, the defence of the office of Bishops: This is more than any man's fame, the fame of the whole Church of Scotland these many years, the fame of the best reformed Church in Europe. It is yet more, a matter touching the Church in lawfulness or unlawfulness, in obedience or disobedience to their God, to their Prince, as you would make men believe. Also of the estate of the Church in profit, flourishing, or not flourishing, and many such things of great importance, of what weight should fame be here? And again, If fame be joined with the truth, and that which is right in the sight of God, let that truth and that right have the sway in our hearts, let it appear in our profession. In our pretences, in our actions, let us avow it before the Sun and Moon, not because of our fame, but because of itself, we shall have no loss thereby, our fame shall be cleared, by clearing of it. If our fame be joined▪ with error, or what is wrong in the eyes of that divine Majesty, so that it cannot be borne out, but by bearing out of error, let us not seek to maintain our fame by maintaining that error; let us stoop to him, and renounce that foolish fame, and count it our honour so to confess our shame.   

THE ANSWER.  
HE that is first in his own cause (saith Saloman) is just, 
Pro. 18. 17.  then cometh his neighbour, and makes inquiry of him. You have heaped up here a multitude of words, huing a fair show, not unlike the words of the friends of job, good enough in themselves, but wrongfully applied, as will be seen by mine answer. far be it from me Mr. David, to seek honour with the dishonour of my good God: I will still use the words of those forty Martyrs mentioned of Basile, Nolo honorem unde nascetur ignominia, 
Basil. Ser. in 4. Mar. 1.  Neither will I maintain my Name by impairing his Truth: Nay, nay, God forbid I should so do, but it is for his truth, and for the honour of his name that I contend to maintain my poor name. Since the Lord hath counted me faithful, and put me in his service; since he hath called me to be a witness of his truth, and since he hath blessed my Ministry to do good by it; will you not suffer me to defend the honesty of it against a lying Libeler that hath sought to dishonour it? But I know where you are, Satan would have me a witness of no value, nor credit, because through grace I stand under the banner of Christ against him, and so would you, because I am against you in this question of Church-governement: you seek so far as you may to disgrace the man, that his testimony may be the less regarded. Here is your policy, but it will not be for you. I thank God, among men I have more to stand with me, witnesses of the honesty and effcacie of my weak Ministry, than you are able to bring against me: neither am I in doubt, but the same also who for the present are with you, if it pleased God I were known to them, as I am to others, who have felt the comfort of my Ministry, would stand up to justify me against you. But to leave men, and come before the Lord, Mr. David, I dare not speak presumptuously, since our Lord in the weakness of one, have pointed out the infirmity of all, yet in some measure I may say, I have name, and life, and all that I have to give unto the Lord for the glory of his name, and feeling up of his truth, if his Majesty require it, I trust he will give grace to perform it. Neither care I what shame befall me, so it may serve to hold up the honour of my God. If this inward testimony of mine own heart sustained me not, it had been impossible for me to have borne the manifold contempts of flesh I have suffered, and this of yours among the rest, but to go from myself.  
The discipline of the Church of Scotland, is not oppugned by Bishops, as you would make the simpler sort believe; but rather it is established, and confirmed by them. Neither will you ever be able to prove, that the discipline of our Church at any time disalloweth the office of Bishops, but only fights against the corruptions thereof, as the monuments of our Church, search them when you will, shall make manifest unto you. And if you be able to make it good, that it is a hurt to a family, to have a kindly Father ruling over it, then may you also prove that it is a harm to the Church, to have an honest Bishop precedent in it? This is for the honour and name of the Church of Scotland, which now I maintain according to truth, and set it down in this assertion.  
The Church of Scotland, 
☞  with the purity of Doctrine, not stained with any blot of Heresy, hath also kept a sound, and constant form of government, without alteration of any point of Discipline in substance, mending only some circumstances, as time required, to make them serve for the greater edification of the Church.  
This is the point I promised to clear unto you, I hope to make it plain or I end, and should have cleared before now, if your Katagoric Pamphlet had not distracted me. This Mr. David is the state of the controversy: 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 ever be able to impugn. And if you, or they have any compassion of this Church, if you be her Son, a Christian, borne again in her bosom, if you have sucked out of her breasts the milk of consolation, than I am sure you will fear to impugn it: Since as I said it is a truth, it is the honour of your Mother, who in all times hath kept one constant tenor of Doctrine and Discipline, since it procures peace in her bowels, since it stops the adversaries mouth, and removes offences from the weaker ones.   

THE ADMONENT.  
I Am sure you know that this defence of your name, is with the touch of many men's fame, even all those who are of a contrary mind in matter of Discipline: but you think you care not for that, it is lawful for you to defend your own, though with the interest of theirs. And again you say: That such as shall be liberal to speak against you, appearingly you call them carnal contentious Spirits, Demi-gods, as if God had set his tribunal in their tongue, or made them judges of men's Consciences, Libelers of lies, Shemeiss, Railers, busy-bodies, Night-birds, etc.   

THE ANSWER.  
Do you not here speak as one of the children of men set on fire, 
Psal. 57  whose teeth are spears and arrows, and their tongue a sharp sword? Are you not here blowing at the coal, to kindle if you can a fire among brethren. To strengthen your feeble cause▪ you cry for a party▪ and goes about, not with the godly policy of S. Paul, to divide pharisees and Sadduces, but with the godless impiety of the Serpent, to sow the seed of dissension among brethren. That evill-one doth it in the night, when men are sleeping, and you are not afraid to do it in the day, 
Psal. 58.  and all men looking upon you. Is it true which you have said, speak you justly, and have you judged uprightly? Will you throw these words of mine against my brethren? are you become so brazen-faced? have you shaken off all shame, and taken liberty to say what you like, yea even against your own light? for you dare not say plainly to it, but appearingly, say you, I call them so. Are not my words plain? said I not in mine Apology, I am sure no well advised Christian will fight with such armour? if I think no Christian will do it, far less will any brother of the Ministry do it. Are they who are contrary minded in Church-government, otherwise styled by me, then Reverend Fathers, or Brethren? God knows they are so in my heart, as I have termed them in speech. Yet you say I have injured them in their name.  
My speech was then against a lying Libeler, and some other professors, whereof some are preposterously zealous, others profanely presumptuous, to give out rash judgement of all men. I knew not then that you had been one of that sort, but since my words have been to you like the breath of the Hart, to draw such a Serpent as you out of your den, and make you know yourself in your own colours, I cannot but tell you plainly, that you are one of them, to whom all these Epithets rehearsed by you are competent, a few only excepted, Carnally contentious a railing busybody, a Demigod; usurping God's tribunal, you have here declared yourself but of others I clear you, that you are not a night-bird, a chatterer in secret; a biter behind backs: For the height of your pride, and stoutness of your conceit carries you so far, that you think it too little for the greatness of your reputation to be a Pestilence walking in darkness. 
Psal. 91. 6.  Nay, for the honour of your name, you must be daemonum meridianum, a plague that destroys at noon, and an arrow that flies by day, to slay the innocent. This is wickedness more then enough; and yet, Vt sit supra modum peccans peccatum, you will add drunkenness to thirst, and not content to slay one, you will (as I said) be a firebrand in the Church to burn all, kindling, continuing, increasing fiery contention among brethren.  
It became you rather of Christian duty (if you knew it) to bring words of modesty, truth, and love, 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. Think you Mr. David to go between us and our brethren; believe me, they need not your patrociny at our hands, nor we yours, or any man's at theirs, even the Lord knows how we have tendered their names, they are our brethren, we dare go nearer them than you, to live with them, to die with them: where discrepance of judgement is about things external, God knows it is with our mutual grief: where consonance is, as blessed be the Lord it is in all points of Faith, it is with our mutual joy. And since the beginning of this Controversy, I did ever think it a lamentable thing, to see such as agree in unity of faith, disagree in a matter of Discipline, and that those who could happily have concorded on a scaffold, to scale the truth of God, professed by them both; if so the Lord had called them unto it, should thus unnecessarily discord for a question of external Church-governement, in itself not absolutely requisite to Salvation.  
But this (as I said in mine Apology) is the pitiful condition of human infirmity. If I cannot mend it, I shall at least mourn for it, and will daily pray to my God, that he would set peace in jerusalem's borders, and unite the hearts of his servants into one. Neither will I despair of it, but will pray the Lord to stir up in this Church such a man as Athanasius was, and bless the work of this Union in his hands. A powerful instrument of the Lord was he to conserve purity of Doctrine by his singular constancy, with peace among Preachers by his godly wisdom: for this was he renowned, as Columen Ecclesiae in his time. Many times was he banished by deceit, and oftentimes forced to fly, to eschew the fury of his enemy: but none of all his sufferings purchased him such commendation as this, that when he came home, and found a Schism among the Fathers of the Church, for a greater cause than any that is among us (praised be God) yet he happily composed it, 
Nazian▪ de laud Athan.  utraque enim part leniter & human accersita verborumque sententia diligenter, & accurrate perpensa postaquam Concordes reperit, nec quantum ad doctrinam quicquam inter se dissidentes, ita negotium transegit, ut nominum usum ipsis concedens, rebus ipsos constringeret▪ For calling both the parties with meekness and love unto him, and judiciously pondering either of their opinions, he perceived that concerning Doctrine there was no difference, the diversity was about words, the matter which either of them believed, one and the same, he did therefore so compose this discord, that leaving unto them free the use of the words & names, he bound them both with necessity of the matter itself. I wish again that such an Athanasius were among us, for I can see nothing but strife about words and persons (there being otherwise agreement both in the matter of Doctrine and Discipline.) The same power of government that now is in our Church, was always in it, now under the name of a Bishop, before under a name equivalent to it. And when both the names were silent; yet the power of them both ever exercised by some: When the name was not, the matter remained, the power I mean in substance: But now contention is grown to such heat, that an Office tolerably lawful, needful in itself, is thought untolerable under such a name, and for such persons as are with it, or against it. A lamentable matter, for the which I sigh within myself, and do yet the third time cry for an Athanas●us.  
But till the Lord send this, I make known unto you, that you have no cause to wrest my words against my Brethren of the Ministry, what ever their judgement or opinion be concerning Church-governement, I would be loath to speak of them, as you have alleged: and therefore because I see the heat of contention in you is yet increasing; remember that when I speak of men of your humour, your sort, your band, your fellowship, I mean of such as the Libeler, and you have declared yourselves to be. Men that sets by love, for a liking of their opinion, that spares not to forsake the bounds of modesty, yea, and Christianity, debating their private judgement with contention, railing, lying, backbiting: this is Satan's armour, and is not mere to be used in defence of the cause of God: but now this first part of your Paralogie containing railings against my name, you conclude this way.   

THE ADMONENT.  
Lo, Brother, what I think right concerning your name.   

THE ANSWER.  
THis is the second, and yet the last time that you use any word of meekness and love, they stand alone in this your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and thinks shame of the rest, 
Pro. 26. 28.  As he that feigneth himself mad casts firebrands, arrows, and mortal things, so dealeth the deceitful man with his friend, & saith, am not I in sport? Mr. David in a fury, without rhythm or reason, strikes all that are about him, friend or foe, as you will hear, and then will mend all with a word, I am but in sport, and am your brother. Solomon saith, that this is to play the deceiver.   

THE ADMONENT.  
YOur fame is in a hard case, 
Sect. 2.  very hard to be cleared from some blemish, etc.  
Thus stands it with your fame, 
Sect. 4.  which I cannot see, how it shall be remedied. And again: Chiefly that Idol Fame, which you travail so to maintain: believe me there is no remedy, down it must, and best by yourself, your own hand may pull it down more easily, others must more rudely. Think not; your Apologies will do the turn, Palmodies must do it.   

THE ANSWER.  
GOod Mr. David, be not so sudden▪ be appeased but a little, and I will pay you to the uttermost farthing; if I do not, then pull all down at your pleasure. A righteous man (saith Solomon) hath compassion over his beast, but the mercies of the wicked are cruelty. Mr. David, why will you be so cruel as at one stroke to slay both myself and my name, yea to bury my name, ere I be dead myself▪ and that without any pity or compassion? If you had any love, you would have mourned at least a little over it, because once it did good, once it smelled well. Though there be not a Tribe cut off from Israel (and even they were sorry for it, 
judg. 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 have triumphed with your complices during this interim of a none answer, neither can you keep it close, but in your pride proclaim it, that you have slain a man. 
1 Sam. 30. 16.  Yet it is but the Amalekites dance: your prey will quickly be taken from you; what you thought you had done, you will find it undone. 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: he slew himself. It seems, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an incredible Paradox, yet is it true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Abel is taken away in the foolish mind of Cain, but he lives in God a blessed life; and my name which in your conceit is past remedy, I suppose with you it is perished clean in Preston, and you have buried it there, never to rise again: yet I am a man that believes the resurrection of the dead, even of them who are dead, & buried in Preston also. 
Athan. cont. gent.  But Mr. David, know you not that the Sun shines clearly in some parts, even when it is obscured in others? I am sure you cannot be ignorant of this, that when the Sun is obscured by clouds or smoke in Preston, yet other parts of the Kingdom sees it clearly enough, and there also where it is obscured for a time, it will shine again. Who sent a wind, and drove the Locusts of Egypt into the red Sea? Who scattered the smoke that came from the bottomless pit, to darken the Sun? Is it not the Lord who soweth light for the righteous? he brings to light things that are hid in darkness. I will still walk in the innocency and simplicity of mine heart, and not spare to speak to men, what I have been taught of God, nothing moved either with your calumnies, or other men's contempt. 
2 Sam. 6. 22. Mich. 7. 9  And of these men that have despised me, shall I be had in honour: when God shall plead my cause, execute judgement for me, and bring me forth into the light.  
But now as Satan in the tempting of job, proceeded from a small tentation to a greater: so Mr. David not content to trample my name under foot at his pleasure, makes corruption also upon my conscience. He justifies the former Libeler in plain terms, and will needs have me guilty of a corrupt love unto gain and glory, for these are his words.   

THE ADMONENT.  
MEn searching what should have moved you to change your mind, 
Sect. 3.  lights only on these two, Gain, and Glory, as the only appearant: for what could you even say yourself, if you saw divers Hammers hammering a vessel, and it endured them all, and broke not, till the golden Hammer come, and so soon as it hits, the vessel leaps asunder at the first stroke: what would you think but that the golden Hammer had broken it? etc.   

THE ANSWER.  
AS athorne in the hand of a drunkard, so is a Parable in the mouth of a fool (saith Solomon) for a drunkard taking a thorn in his hand to strike others, 
Pro. 26. 9  hurteth himself with it, and a fool pierces himself with the Parable wherewith he thinks to prick another. Mr. David, this false supposition of yours is answered by another, which is true: what if the vessel was broken, or ever the golden Hammer touched it? if they who could best see, being nearest unto it, saw that it was so: if the change was made, or ever the Bishopric came, is he not a liar that will say the golden Hammer did it? What ever you had said of the cause itself, or of my name might have been somewhat excusable, these are things external; but how take you this boldness to judge another man's conscience? 
job. 28. 15. 3.  Who art thou that judgest another man's servant? he standeth, or falleth to his Master. My cause you think you know perfectly to be evil, my name it pleases you to term a vain Idol, which you will have pulled down, though the smoke of your pride darken your mind, 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 judgement of conscience belongs to him who judges the highest things, Who searches the r●ines and the heart, it is the Lord that makes the weight of the wind, and weighs the waters by measure, he trieth the perfection of all things? How then usurp you the Lords room, to judge things that are secret? Will you sit down on his tribunal? or otherwise. Cum judicare nescias cur vis calumniari? 
Ambros.  Why will you calumniate, where you cannot judge? why speak you evil of that, which you know not.  
Now even the God of truth, who hath the eyes of fire to pierce into the souls of men, knoweth that you have given out false judgement against me: 
Aug. de Civit. Dei. lib. 10. ca 4.  Deus font est omnis beatitudinis meae, ipse finis omnis appetitionis meae, As the Lord is the fountain of my felicity, so is he the end of my desires: 
Psal. 37.  Whom have I in the heaven but thee? and I have desired none in the earth with thee: my flesh fails, mine heart also, but God is the strength of mine heart, and my portion for ever. 
Nazian.  Quem stercoribus animum adijciam, Shall I set mine heart upon dung? Was ever it so Lord since I knew thee? This false accuser would foul the face of my soul with it; look upon it O Lord, and consider it.  
Perceive you not how like you are to the Devil in this accusation, what a false imputation was it which he laid to the charge of job, the man of God: Doth job serve God for nothing? He 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 mercenary worshipper of God, one that served God, not for love of God, but for love of gain which he got from God: this is the voice of the accuser, he 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, far less qualify? May it not content you to examine their actions? how presume you to enter into their affections? See you not how Satanical this is to leave the action, and to judge the affection? Persuade yourself, Mr. David, the sin in the world that hath had least credit or commandment of mine heart, is Covetousness, and love of gain; 
Psal. 119.  it had never force to incline mine heart after it, I thank the Lord: and yet you would blot me with it, you have done me great wrong: the Lord lay it not to your charge.   

THE ADMONENT.  
ANd to what effect serves such and so many words? One only argument had been better than them all, but you bring never a one, only for all arguments you appeal to the testimony of your conscience, which as it is the best comfort inwardly, so the worst probation outwardly, for may not any man purge himself of ambition and covetousness, and whatsoever can be seen outward? Men think all makes against you.   

THE ANSWER.  
But I pray you, Is not the crime which the Libeler first, and you next impute to me an inward crime, and how can it be cleared, but by an inward purgation? If the accusation were of an outward fact, it behoved to be answered and avoided by outward proofs and arguments, though even in these oft-times the Oath must decide the controversy for lack of other probation: but here it is an internal guilt of a corrupt affection, wherewith you charge me, and where can I go to improve it, but ad domesticum tribunal, to the internal testimony of anuncorrupt conscience? Any equitable man may see how your prejudice blinds you to deny a principal, when S. Paul retired to this defence, 
Rome 9 1.  I say the truth in Christ, I lie not, my conscience bearing me witness in the holy Ghost. Might not his adversaries have answered him, as you do me, The testimony of conscience is the worst probation outwardly? yet he uses it. My Apology stands Apologetique for any thing you have said; and I marvel not you do what you may to make mine Apology no Apology: Since you are so pert to do what you should not, to make my conscience no conscience. It is more high than that you can reach unto it, more secret than that you can see it: Tu vides in fancy, Deus in cord, Man looks into the countenance, but God beholds the heart.  
And if we shall compare man with man, it is certain in this knowledge, you can no way compare with me: 
Ber. ad Ogre. Epist. 87.  Certum est quod eo ipso mihi notior sim, quam tibi, quo propinquior ideoque magis credo mihi de me videnti me, quam tibi o●inanti de me, quod non vides in me. Sure it is, I know myself better than you can know me, I am nearer mine own heart than you, and am privy to my conscience, which you cannot be, and therefore have reason to believe myself of that which I know, and see in myself, rather than you who are but an Opinator, not a Spectator of mine heart, and think you see that in me, which I know you see not. But since you are of this humour, void of love, which believeth all things, that you will not credit a Brother's declaration of his conscience, I must in this leave you to your own conceit, which I credit very well, to be such as here you have declared it, that is, both lawless, lovelesse, and truthless, as will better appear in that which follows, wherein to strengthen your calumny, that the love of gain and glory moved me to accept a Bishopric, you would make us believe that most part of honest men are as deep in this contumely as you are: for these are your words.   

THE ADMONNET.  
ANd howbeit, some will indeed be sober, and not so bold to affirm any thing precisely, setting themselves, as you plain that Libeler doth, judge of you, or any other man's conscience, yet you may be sure the most modest, knowing of no change come till the Bishopric come, thinking that, the most, yea the only likely cause of the change, can but suspend their judgement, and what they incline, incline to that, as most apparent. Again, whatsoever can be seen outward, men think all makes against you; then a little after, Who can say that will say any thing at all, but that it is the golden Hammer hath done the turn?   

THE ANSWER.  
MAster David, believe me, you are now like a man out of his own element, confused, and perturbed in your thoughts, if they be according to your words. It were best you should hold you at your old tune of cavilling talk. There you speak like yourself, and it flows best with you: now you would come to speak words of modesty, and they will not mouth for you; for what language is this, I pray, though sober men be not bold to affirm it, yet the most modest will incline to it? Perceive you not how you reel, and rove, and knows not what you say? Doth not one of your words dash and destroy another? They suspend their judgement (say you) and yet they incline to this as most apparent. Sober men will not affirm it (say you) yet the most modest will: and why forsooth? Because (saith Mr. David) It is most appearant. I pray you, do sober and modest men incline their judgement to and fro by appearance: and since as you say, Most modest men suspends their judgement, why are you not one of those most modest men? why praecipate you, and gives out rash judgement? O but s●y you, you knew no change till the Bishopric came: What of that? you knew it not, nor your complices, therefore it was not. It was known clearly enough to such as were familiar with me, it was known openly in the Synods of Fyffe, yea unto many that desired not to know it: it was made known every day in the Presbytery of Perth, from the time that once the Episcopal government was received again by order of the Church, by act of general assembly, with approbation of his Majesty, I resolved to conform myself, and from that time declared it in communing, reasoning, disputing: honouring Bishops privately, publicly, all that I could, and willingly would have lived content all my days, to have given honour to any Brother of the Ministry, advanced to that office, rather than received it. This is the very truth, though it was not published in Preston, nor known to Mr. David.  
And where you say, that Gain and Glory are the only apparent causes, and most modest men inclines to them as most apparent, and that whatsoever can be seen of men outwardly, makes all against me. Now God be thanked it is but apparently, and it is but the thought, and sight of men, and that of your men, it is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, man's day, man's judgement, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and of such men whose judgement I set little by: my reason is, because by their own confession, it is but judgement by appearance. Will Christian Religion teach you to judge by appearance? Is not this the praise of our Lord, who as he is a Prince of Salvation, so stands he also for a Pattern of righteousness unto us, He shall bring out judgement in truth: why bring you out judgement in untruth? he judges not by the hearing of the ear: why do you give judgement upon report? he judges not by appearance, and you spare not to condemn the conscience of your brother, having no reason for you, but appearance. Is not this too weak a probation for so strong a calumny? Who may not see, malice hath moved you, no light hath led you: you have bewrayed by your speech the weakness of your cause, the wickedness of your heart, which God forgive you. Now you conclude this point.   

THE ADMONENT.  
WHo can say, that will say any thing at all, but it is the golden Hammer hath done the turn?   

THE ANSWER.  
HOw long will you vex my soul, and torment me with words? 
job. 19 2.  you have now ten times reproached me, and are not ashamed: you are impudent towards me. Have you forgotten what you said even now? Were not these your words: Sober men will not say it, modest men inclines to it but by appearance? Yet now you will make us believe, that such as will say any thing, can say no otherwise, but as you say. Mr. David, Mendacem oport●it esse memorem. Frequently you brag of this, that all men, whom you know, think as you think, and so with the terrible show of your associates, like an Army of the stuffed skins of Indian Elephants, you would afray us. I am sure when your great multitude, mustered under general titles, comes to be viewed, they will be found, as I have said. For doubtless, godly, modest, & learned men, howsoever they be minded concerning the cause itself, will no way approve your carnal debating of it, nor yet allow that which you have said: they will be loath, I warrant you, to come under your standard, neither will they think their cause strengthened, but dishonoured by your Patrociny. Thus will you be found but like Chaucer's Cook, busy where you need not, taking pains, for which no side will give you thanks. And these being removed from you, who with their judgement in Church-governement, retain inward sobriety and brotherly love with meekness; the remanent that will stand up with you, to maintain your carnal, and contentious railings, will try as I have said. Your great Universality will be reduced to a small fellowship of strait-shod Gentlemen, and to speak as it is, A Diocie of Donatists, of whom you may read what hath been the judgement of the godly, Horum spiritus homicida & mendax: Who think there is no Church, no Religion, no Conscience but with the men of their opinion: and if any man be otherwise minded, then forsooth he is not a Brother, you must keep no company with him, you must not salute him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nor walk in the street or way with them. Fie upon this pride, what should such wickedness do in Zion? away with it to Shinar, meeter for Barbarians of Morocco, then for Christians of the beloved I'll. In afric it dwelled of old, I would wish (if I might lawfully) it were there again, and this Church were quit of it.  
Now in the third room, Mr. David in most furious manner, invades my Ministry, not unlike that fourth, fearful, and terrible beast which Daniel saw in the vision, with iron teeth, devouring, breaking in pieces, stamping under feet all ●●at is before him. Now he speweth out the superfluity of his maliciousness, and with most false and horrible calumnies he chargeth me.   

THE ADMONENT.  
Error must be confessed. 2. Erroneous Doctrine, yea false Doctrine. 3. Rash affirming of uncertainties. 4. Inconsiderateness, temerity, headiness. 5. Inconstancy. 6. Papistical implicit faith. 7. falsifying of God's message, speaking that whereof he had no warrant from him. 8. Profaning the chair of verity. 9 Carelessness and sloth in your calling, that in a great, high, and special question of it, being so long a Past●r, you never searched to know the truth of that point.   

THE ANSWER.  
O Lord, false witnesses are risen up against me, they charge me with things which I know not. 
Psal. 35. 11.  O righteous God, 
Psal. 7. 9  who trieth the hearts and the reins, and hast proved and visited mine heart in the night, 
Psal. 17. 3.  plead thou my cause, and let the lying lips be made dumb, which cruelly, spitefully, and proudly speak against the righteous.  
The answer which our Saviour gave his Disciples, when they willed him to bring fire from heaven upon the Samaritans, is not unproper here for Mr. David: for he hath here multiplied against me so many grievous imputations, as (if they were true) might justly make me worthy both of fiery wrath from God, and of all indignation from man. But M. David, you know not of what spirit these railings have proceeded. Saint james saith, 
james 3. 17.  that the wisdom which is from above is pure, peaceable, gentle, easy to be entreated (no oath of conscience can entreat Mr. David.) It is full of mercy, he is so full of malice that he runs over: for who will say but that the house is full of smoke when it cometh out at the door and window? It is without judging: he is bold to judge the most secret things. It is without hypocrisy: he at one time kisseth and killeth, with joab. The same man whom at one word he calls A beloved Brother, at the next word he calls An abominable man, a false Teacher, etc. His mouth is full of bitter envy and strife, his tongue set on fire of Hell would set on fire the course of Nature; yea, the whole Church if he could; this wisdom descends not from above, but is earthly, sensual and devilish, saith S. james. Lo where you are Mr. David, see by what Decree you are condemned in this doing; not mine but the Apostles. Is not this the monstrous birth of your Viperous mind? Look back to it again, and see if it be well faced or not? Think you not shame of it? or otherwise will nothing content you, except ye be the Basilisk, king of Serpents, and crowned as chief of railers?  
But let us examine more narrowly, and see what truth is in him. 
Psal. 19 12  You will first have me to confess an error: why not? I daily do it, who knoweth the errors of his life? Errare possum, Haereticus esse nol●. We are men and may fall into error, from Heresy Grace will keep us, and mine heart abhors it. But are you Mr. David and your fellows free from error? 
Aug.  Homo, just sanct●le, tune sine macula? 
N●z. orat. 39 in sancta luminaria.  Holy one, tell me, are you without blemish? Dic mihi nove Pharisae & nomine duntaxat pure: Is it so? I hope you will think shame to be a new Pharisee, 
Ambros.  pure in name only. Audes tu mundum te dicere, qui etsi operibus mundus esses hoc solo verbo immundus fieres? Dare the Catharan, Novatian, Donatist, say he is clean? albeit in regard of his works he were clean, yet this same proud word would make him unclean. But I think Mr. David will confess error also; why then casts he the first stone at me? O forsooth Mr. David is a common Christian, and I am a Preacher; But may not a good and faithful Preacher commit an error? To cite a testimony of Scripture not out of the right place is an error: to draw a sense out of the words, not consonant to the course of the Text, suppose agreeable to the Analogy of Faith, is an error: to say that Timothy placed in Ephesus was an extraordinary Evangelist, seeing it is plain he was settled there as an ordinary Bishop, may be an error but no Heresy: to say that Papal Hierarchy came out of Episcopal authority, is an error, for it is not the proper cause of the other; but who will call it Heresy or falsifying of God's message? And many other ways (not needful to be repeated) may Preachers commit error, which yet are not Heresies. God forbid they so were.  
O but it is an higher Commission, which this Legate from the Legion, hath brought against me. He is to accuse me of many points of Treason against the most high God, for so he reckons them out: You have taught erroneous doctrine false doctrine, and deceived others. Avoid Satan, thou art shameless in lying. You have falsified God's Message. Go behind me Satan, you are devilish in railing. You have profaned the chair of verity. The Lord rebuke thee Satan. Mr. David, this is not you; I will never think the good man of Gods-Croft hath said this: no, it is but subtle Satan, abusing the silly Serpent. 
Aug.  Vas es, alius te utitur; organum es, alius te tangit. The Apostle leads us to this consideration, 
Ephes. 6.  We wrestle not with ●lesh and blood, but with Principalities, Powers, and spiritual Wickednesses. In this you are but Satan's Sergeant: Is est qui omnia peccata nostra rimatur diligentia inuidi●; It is he that searcheth all our sins with the watchful eye of Envy. I am only sorry that you are thus abused by him, and have learned Ex uno multa facere, so cunningly to calumniate, and to employ your engine to make a mountain of a mote if you could find it; yet you would seem modest, and profess you are loath to touch; but can you be more malicious, and if ye can I defy you. For I must tell you, many a time hath Satan troubled me with his grievous accusations, so much more fearful than yours, in that they were internal: I have appealed and drawn him before the highest Tribunal, and there sundry absolvitory Decrees hath my God given me against his false imputations, by many glorious victories hath the God of peace trampled Satan under my feet. 
Rom. 16.  And now you come in, as it were upon a new factory from him, to charge me again with the same criminations, and pursue me before the judicatory of men. Silly man, why have ye done this? Seeing I have endured the roaring of a Lion, think you that I will be commoned for the biting of a Flea?  
Even Satan himself, as false as he is, knows, and if he could speak any truth he might tell you that you are here miscarried from the truth: I am no profaner of the Chair of Verity: I have gone to the Pulpit in much fear and trembling; I never went to it unsanctified by Prayer, and the best part of that hour of preparation, have I spent lying upon the ground on my face, with tears and cries begging the Lords merciful assistance. And after greatest humiliation, I have found his most comfortable presence. I am forced to utter that which I thought never flesh should have known, for answering this shameless Accuser, who chargeth me as a profaner of the Chair of Verity.  
And as for false Doctrine, you are the first adversary (among Professors) that ever charged any in our Church with it. Is any Article of Faith denied▪ because the government which you would have is denied? Are they all false Teachers who stand for defence of Presbyteries against Episcopal Government: or will you have them false Teachers who stand for the maintenance of Episcopal government? Doth the one of them so esteem of the other? You will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Doctor of the Law, but understand not what you speak, nor what you affirm. Can you call it false doctrine which impugns not any article of Faith? Know you not that Preachers are the lawful judges 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 yourself beyond your line, and to give out against a Preacher a decree of false Doctrine.  
You would have it a matter of Faith, lest it should seem that ye strive for nothing; but it will not be for you: Is not this the confession of the reformed Churches, 
Aug. confess. Art. 7.  Ad unitatem fideisufficit, si consentiatur de doctrina evangelii, & administratione Sacramentorum; It is sufficient for the unity of Faith, that we agree in the doctrine of the evangel, and ministration of the Sacraments. Dare ye say that in these among us there is any disagreement? will you ●eclude them all from the unity of Faith, who are not partakers of this Discipline? What then will you say to Beza; Exijs quaem Ecclesia Christi requiruntur ut 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 up a complete Church, perfect in all her parts, it seems to me that the word only absolutely, and without all exception is necessary. Hear you this Mr. David, no word here of Discipline, nor external Church-governement as absolutely necessary to make up a Church, yet you will have it a matter of faith: and again, 
Beza de gradibus ministrorum.  Ordo est divinitus praescriptus, ordinis ratio arbitraria & pro circumstantijs temporum & locorum mutari potest, quia positi●i est juris: Order is prescribed by God, the manner or form of order is arbitrary, and may be changed according to the circumstances of times and places, because it is of human constitution.  
Praised be the Lord again, there is no question of faith, no disagreement in any article of our Creed, all the Doctors of the reformed Churches in Europe agree in the unity of one and the self-same Doctrine of salvation; some discrepance indeed in the matter of Discipline, some of them standing for Episcopal government, and others impugning it: but will the one of them for this, account the other false Teachers? And in our own Church, many that have different judgements concerning Church-governement, do live in mutual love as brethren, the one not esteeming the other Heretics, till you come to make it so, if you could: but God forbid, rather all of them jointly have cause to account you a divider of brethren; a seditious firebrand in the Church, and a disturber of Christian peace, if it lay in your power.  
In your other criminations you are still like your self, you will be as one of those Dogs and Swine, that turns back to rend them, who hath cast unto you the pearls of the Kingdom of God, with horrible imputations of implicit faith, inconstancy, rashness, temerity, negligence, and sloth in my calling. Mr. David humum, haec sapiunt, non Theagrium, imo nec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quidem, sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Argiva enim haec insectatio: you were wiser to forbear this language of Ashdod, and speak in Canaan's tongue, and out of the new generation. But since you have cast yourself loose, to speak what you should not, Sine iugo, statera, aut mensura, Without a yoke, 
Amb offic. lib. 1. ca 2.  a balance, or a measure, which three Ambrose requires in the speech of a moderate man, you must even hear again that which you would not, that these criminations though they be not of such weight, yet are they of no less falsehood than the former.  
And first, among all the points of Ditta, which you have here given in against me, I marvel most what you mean to charge me with a Papists implicit faith. Would you persuade them that I am become a Proselyte of theirs, tell me, think you so yourself, or would you have others to think it? At that same time when mine Apology was published, there came forth also a Treatise of mine against Papists, in defence of the antiquity of the Church of Scotland, proving that we received not Christian Religion from the Church of Rome, might not that serve to clear me, if you were not malicious to speak against clear light, of all Papisticke implicit faith? What should have moved you to this calumny, I know not, except that in my young years, as other modest men of the Ministry did, I employed my study to Doctrine, and as for Discipline, I embraced that which I found for the time, not making any inquiry of it. But M. David, this will not prove me guilty of a Papists implicit faith, but rather convince you of an Apists explicit evil will, who had rather givevantage to an enemy, or the Idol of your conceit be not honoured in all points, suppose to the disgrace of a friend.  
But the string you harp most upon, is my inconstancy, every where throughout this Pamphlet you object a change to me, and as you call it an absurd change: and here you have collected many things together of my speeches, Sermons, subscriptions, most part of them false, as will be showed when we come to them: but I pray you to what purpose bring you probations, of that whereof in mine Apology I have made a plain confession, because say you, I have not been clear in that point to declare from what, and unto what I had changed: but Mr. David, I supposed I had spoken more clearly than you desired me; and if yet you will have it more plainly explained to you, here it is. In my younger years I misliked Episcopal government, not having studied the question of Church-governement. Now after better consideration of it, I approve it, as best for the Church, and having the best warrants of all other government. You have cried for a palinody, advise how this will please you, for I have none other to give you.  
This is it which Mr. David will have inconstancy, but if you can improve the judgement which I have embraced, than I must say my change is evil, yea worse than inconstancy: but if you cannot (for you plainly decline that point, and I am sure you are not at any time able to do it) than you should remember what I told you in mine Apology, 
Amb.  Quod mentem in melius mutare non levitas sit, sed virtus: But let us consider of this change, 
Basil. Asc●●.  Vniformis est Christianorum vita unicum habens scopum gloriam Dei: Since mine heart is the same, and the mark whereat I aim, to wit, the glory of God, and good of his Church, remains the same: if I have changed the means, and made choice of that which is more effectual 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 means for the better furtherance of his intention? If you can blame a Mariner for changing his sail, to take vantage of the wind, or call him for that, inconstant, he being still constant in his purpose, and course toward his intended harborie, 
Philo. lib. de joseph.  then may you blame me also: this is the truth, wherein mine own heart allows me, condemn you it as you please.  
But you blame me that I should be ignorant of any point of my calling, and not learned all at the first, and cannot abide to hear that I have learned that now which I knew not before. M. David, it is the glory of Angels, 
Nazian●rat ●rat. 2. de Theolog.  that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, propter gratiam, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unchangeable through the grace that is given them, being otherwise of their own nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mutable of will. With their first creation they received full understanding of all truth, which their Creator thought needful to communicate to them, and in it by grace they abide without change, not subject to any error: but is it so with man upon earth? attain we at the first to perfection of knowledge? must we not learn, and come to it by degrees? I pray you whose words are these, when I was a child, I spoke as a child, I thought as a child. Now I have put childish things from me? Is it with every 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 we all with jeremy sanctified in the womb? Get we all, with Solomon, knowledge of right and wrong in our younger years? he was wonderful wise before he was twelve years old. Is it with all Preachers as with the Apostles, who within fifty days after that they were sent out by Christ, his Ambassadors to the world, they received the Spirit to lead them in all truth? Thanks be to God when he entered us into his holy Ministry, he gave us such measure of his Spirit, as did teach us all substantial points of faith, needful to salvation, and gave us gifts profitable in their measure, for edification of the Church. But Mr. David, it was spoken to one, and it stands for all: Attend lectioni, intentus esto tibi ipsi & doctrinae. Take heed unto learning. Timothy had learned the holy Scriptures from his youth, yet the Apostle will have him to learn 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 me to profess I have learned that which I knew not? Correct yourself M. David, what you call inconstancy, will be found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not inconstancy, but increase of knowledge.  
O, but this Inquisitor will not take this for an answer, he will needs have me guilty of negligence and sloth in my calling, That in so great, so high, so special a question as it, yet never searched to know the truth of that matter, till now of late. Mr. David, my calling is to be a Preacher: my commission is the whole word of God, whereof I acknowledge with Augustine, Tantam esse profunditatem, etc. The depth to be so great, that the quickest Engine, though he should live methusalem's years, and do no other thing but read it continually, yet were not able to plum it, nor to learn all the great, and high, and special questions concerning it. There are many points in holy Scripture, which most excellent Preachers know not, and will you for that convince them, either for false Teachers, or careless Students. Know you not that jacob at the first was called Israel, the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
Philo de Temulentia.  the one a name of learning and profiting, the other of perfection and prevailing? Now is the time of our wrestling, a time wherein we should learn and grow in knowledge, Increasing with the increasings of GOD, stepping forward every day a new step, and so walking till we appear before the face of our God in Zion. The time is at hand, when we shall come to the measure of perfect men in Christ: No darkness, no error shall then be left in our minds, but we shall then know even as we are known.  
But it being a principal point of your calling, and you so long a Pastor, saith the admonent, it cannot be but a great sloth, that you have never searched to know the truth of that matter. Truly Mr. David, I do verily think, that a man may prove both a faithful and fruitful Minister in the Church all his days, and neither busy himself, nor his people with any question of external Church-governement that is amongst us. I thank God, being now a man neere-by of forty and six years, I have lived in the Church twenty and four years a Pastor, without rebuke of any till the Libeler, and you yoked against me, and believe me, if this matter of Church-governement had not been wakened to mine hand, and the compassion I carry to this Church, wherein I was borne a Christian, and honoured to be a Pastor, whose bowels are unnaturally rend by unnecessary contention of some of her unkindly children: If these reasons, I say, had not moved me, I thought all my days few enough to spend in the matter of Doctrine, as being of greatest importance for edification of the Church, and wherein I have found greatest comfort to mine own heart, remembering that warning of Hypocrates, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Vita brevis ars longa, And in this, though I have not come with such speed as I would, yet that I have neither been slothful nor careless, I have some works for my witnesses, which how weak so ever they be in themselves, or little worth in your eyes, yet are they the increase of my talon, wherein I have found comfort to mine own heart, and others of the Saints of God in all parts of the I'll, have found comfort also. 
Seneca.  Ab homine exigitur, ut prosit hominibus, si fieri potest multis, siminus, paucis, si minus, proximis, si minus, sibi.  
And where you tell me, I could not but know this same matter to have been agitate before in the persons of Bishops, Adamsone, and Montgomrie: This is like all the rest of your bold and rash assertions, for they were both dead ere ever I was called to be a Preacher, and what you would have me to learn at them, I can hardly conjecture: for if the equity of their cause was obscured, either by the iniquity 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 never saw that I know, the other I heard when I was very young at School in St. Andrew's, and now must tell you, that if you were either so learned, or such a lover of learning as you pretend, you would have spared to rake the ashes of the one, for the honour of his learning. There were sundry other Bishops in this Church beside them, who lived and died honest men, and unrebukable; but you pass by them, still like the venomous Fly that lights upon the sore part, as if the faults of one or two were sufficient to discredit all the rest of the fellowship. And I cannot marvel how still you object the example of two, as undoubted proofs in your consistory, to improve the honesty of all the rest. Since in mine Apology, I remitted you to three renowned Bishops in our neighbour Church, Latimer, Ridley, Cranmer, lately, even in our Father's days honoured with the honour of martyrdom, that you who cannot endure to see any honour upon a Bishop's head, may lay down your comb of contempt, and think more honourably of them. This cannot be but an evil affection in you, that you have an eye to see the evil of the one, and not an eye to see the goodness of the other: Nay, you will not suffer it to be thought, that such grace, or godliness, or conscience can be in a B●shop, as to make him a worthy Martyr of Christ; but rather, which I told you before, as the ignorant Gentiles were seduced of old, to esteem it a just 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 disdain a Preacher, were he never so honest otherwise, if once he be named a Bishop. A●d because your horn cannot reach unto all, you think to try your manhood in the kill of o●e, and when you have loadned me with your contumelies, than you lay on this, as one over-laid upon it: That I am an abominable man, for if so be not, you have done me wrong to conceive so abominably of me, as you have confessed you do.  
What shall I say? Anger is cruel, wrath is raging, but who can stand before envy? 
Pro. 27. 4.  But Mr. David, you are not the first Egyptian, who hath esteemed an Israelite an abomination, nor the first Pharisee that hath abhorred a Publican. Are you the great Chamberlain of the house of God? Are all the vessels of honour in it committed to your custody? Are ●ou keeper of the Book of life, wherein the names of the he●es of grace are registered? Have you the balance of the Sanctuary? or is the fan put into your hand to separate Chaff and Corn: Speak no more presumptuously, and let not such arrogancy come out of your mouth, leas●it prove true upon 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, levissimam paleam vento de area ablatam seipsos demonstrar●nt, Because you have lost patience, and make haste before the time to separate the Chaff and Corn, counting at your pleasure some men abominable, and some men approved; you have declared yourself to be but chaff, and most light chaff, carried out of the compass of charity, by the wind of your own pride.  
Try yourself M ●. David, and see what spirit doth lead you. It hath been Satan's policy in all ages, to vent out his wares of hatred, envy, and strife under colour of Religion, and to cause weak Christians to break the band of brotherhood and love, for small causes, or rather conceits. What pity was it to see such a Schism in the Church of Constantinople, for the space of thirty years between some that allowed the banishment of john Chrisos●ome, and others who allowed it not, that the one would not communicate with the other? And again to see such a pride in some catharan's of jerusalem's Church, as to separate themselves from the fellowship of other Christians, as unworthy of their company; and all through a vain conceit of their own purity and sanctity beyond others? wherein they proceeded so far that they would not keep company with Gregory Nyssen, a worthy Bishop and excellent teacher, the Brother of Basill the great, who having come upon the expenses of the Emperor Theodose, for reformation of some Churches in Arabia, and afterwards visiting by this occasion jerusalem, he found a miserable Schism in it, and because the schismatics sought to strengthen their faction by drawing Ambrosia and Basilissa, women reputed notable for piety among the people, unto their opinion, he prevented it by his Letter to them, dissuading them from fostering any division in the Church: his reasons I wish were pondered by you; I bring but one of them, unum odium sanxit cum serpent vitae nostrae Legislator, at ●athari isti foedus cum serpent faciunt, odium mutuum in seip●os conuer●unt: There is but one hatred which the Lawgiver of our life hath allowed; namely, that Christians should hate the Serpent, but these catharan's make a covenant with the Serpent, while they turn their hatred against Christians.  
Perceive out of this how far oftentimes good men under a show of godliness, are carried out of the compass of Christian duty. Learn you by other men's example to become wise: doubtless they were godly, learned and professors of the truth, yet you see to what extremity the high conceit of their own purity and holiness, did carry them. I wish we had none like them in our bowels: but though I would not point at you, your own words bewray that you are sick of this same disease, in that you dare call your brother abominable, who worshippeth the Trinity with you, professeth and believeth all the Articles of Faith which you profess. This, in the judgement of Nyssen, will prove you to stand with the Serpent against Christ, not with Christ against the Serpent. Turn you, turn you Mr. David, turn the pen, and edge of your sword, turn the hatred of your abhorring heart against the Devil, 
Pisid.  not against any that stand for Christ: Angues vorando, sana fit Ciconia; suffer not, foster not, nourish not such Serpents in your bosom, worry them, devour, destroy them with the Stroke, so may you happily recover of this evil. But now you proceed.   

THE ADMONENT.  
AND if you will needs delight in learning, 
Sect. 4.  we may by your learning learn to speak learnedly, and shall not despise to take any good lesson from you, concerning learned writing, either of Grammar, Rhetoric or Logic, or any point of philology. Shortly I lay open my stuff, and permits it to your censuring, and I shall consider, and correct at your admonition.   

THE ANSWER.  
COnsider I pray you whether it be your shame or no; that your deeds should be so far contrary to your words. Here you say ye will not despise to take a good lesson, and after this you pray me to communicate to you any light that I have: but if it be (as you say) that you would be a Disciple, how presume you to condemn your Master before you hear him? Let your skill in Grammar, Rhetoric, Logic, be as great as you suppose it, and then I think no man shall match you; yet you know these are but handmaides to Theology. Though Hagar be with child, 
Nazian. Cyg. Carm.  let her not despise her Dame; she is but a servant, and will never get that honour as to bring out an heir of the promise. God hath learned me that which all the Grammar and Rhetoric of East-Lowthan could not have learned me, hath not learned you, nor many others that brag with you, though even there in my young years I was trained up also, and profited in those studies no way inferior to any that were with me. But seeing (as I said) you offer yourself to be a Disciple, how are you so bold as to control your Master, not in a point whereof you have skill, but in a matter of preaching whereof you are but an ignorant? Your hypocrisy is evil covered, and your proud humour under humilities shadow is palpable. This verbal submission of yourself to learn, it is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is but a false show of an humble man that would seem in glorious, being indeed vainglorious. It proveth true in you which was said by the Ancient, falsa humilitas, veram inducit superbiam; false humility draws on true pride. Now you speak out of counterfeit humility, no marvel you forget yourself, and shortly return to speak out of uncounterfeit pride.  
But this point concerning my ministery, I close with this Admonition. It had been better for you to have followed the example of Aquila and Priscilla: they could not preach themselves, yet because they assisted S. Paul with their countenance and comfort, they receive this praise in the heavenly Oracle, that they were the Apostles Fellow-helpers. Or else as it is written of Flavianus an honourable man, 
Histor. Tripart. lib. 8.  Non concionabatur inter ecclesiasticos, sed hoc agentibus multa Consilio●um conferebat subsidy, illi tendebant arcus, iste vero quasi ex quibusdam Pharetris suae mentis congruas offerebat Sagittas: But if still ye will be like Alexander the Coppersmith, of whom S. Paul complained that he resisted his ministery sore; see to it, and foresee what will be the end of it. I am far deceived if you have done, or be able to do while you live, so great good, as that ministery hath done, which so earnestly you seek to disgrace if it lay in your power. Now Mr. David proceeds to the improbation of mine Apology, and intermixeth throughout it, Rail against my Brethren, which I placed in the fourth room, and now occurs to be considered of us. Thus he begins.   

THE ADMONENT.  
FIrst then, concerning this stuff, you demand what is found in it; but you demand before ever the search be made: jacob of whom you speak, did not so; he was silent till all was searched, and saw that nothing was found; then only, and not till then, he demanded the question: he was wise, he knew there might be something which he saw not, or if h●e were sure enough of that, yet he thought it oversoon to brag of it, till the searcher had seen also that there was nothing. Then he triumphs, but after victory, which is the just time of triumphing.   

THE ANSWER.  
A Word spoken in his place is like Apples of Gold, and Pictures of Silver, saith Solomon: 
Prou 25. 11.  such are not Mr. David, your words here, they come out, somewhat painted-like, but not in their place, nor yet for this purpose. Look to them I pray you and see: did I purge before I was accused? Was not inquiry made of me before I did answer? Did not the Libeler then, whom you have justified now, search my stuff? And was it not lawful for me to tell him (without your rebuke) that he had done me wrong in charging me with a fault which he had not found in me. See you not how your pretty words are nothing to the purpose? But, say you, the first Inquisitor searched not well enough, and what he left undone, you are come to do, and you doubt nothing to find Idols, and truly if any be, I think indeed you may best do it. The Libeler with his six Lines, being but young and inexpert, beat me with rods, but you come in with your six Sheets of Papery as an old Soldier, experimented with invectives, to scourge me with Scorpions; and as if you were another jambres, you think to turn your Libelers Rod into a Serpent; yet you will prove but a deceived deceiver; your Serpent is dead, hath but a show, and your accusation lifeless, fectlesse, and nothing worth.  
But knowing in this your own weakness, you boast much that many more stricter inquisitors are coming upon me; and with this, as Alexander's Army was afraid at the hissing and noise of a Serpent, ere ever they saw it, you would terrify me. It is easy to do it I grant, yet is not, nor shall not my fear be without hope, when they come: if their inquisition be about Episcopal government, they will find it no stolen nor hidden Idol: It will not fall to be covered by Rahell, jacob will maintain it, as his own just and lawful possession. And they shall see a Bishop, a grave Ecclesiastic Senator, standing in the chief and most public place of Jacob's Tent, compassed with a guard invincible of ancient and recent Fathers, ready to maintain him, with his eyes looking up to God, and the hand of God upholding him in his Word. Deceive not yourself, to think that in this question you have to do with an Idol. And if it be the person they mean to come and search, come their way, he whom Satan hath sought to winnow feareth not to be searched or sifted by flesh: Thou hast wrestled with God, and thou shalt prevail with man. Now you proceed.   

THE ADMONENT.  
But if rahel's theft had been found, what would he have said, trow ye, he might ha●e excused himself justly, but triumphed at leisure. Alas, how blind are we oftentimes, not ●eeing the faults either of us, or of ourselves? how poor are our triumphs, how slender our victories, if the cause of our triumph be solidly searched? It was not her● the innocency of Jacob's house that gave him matter of triumph, but Laban's ill searching, etc.   

THE ANSWER.  
MAster David, let your skill in Grammar, or Rhetoric, be as it will; I can tell you, you are an evil Tholog, and wot not how to handle a Text of Scripture; when you think you are wisest, you vanish most in your own cogitations. If rahel's theft had been found (say you) he might have triumphed at leisure. And why? Is it any reason that rahel's fault should have been imputed to jacob? Laban accused jacob that he had stolen his Idols: the question is not here of the honesty of Jacob's house, but of Jacob's self, he is the party accused; the accusation was false, jacob was free of it; and albeit Laban had found out rahel's theft, he had found out but his own shame: but it stands with no reason that the fault of Laban's Daughter should be sufficient to improve the honesty of Jacob's heart, or yet to impair his triumph. No, though it had been found, jacob with a very good reason might glory in his own innocency, and told Laban nevertheless, that his accusation was false.  
To clear the matter, and set it down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Let Mr. David be Laban (seeing he will be so,) let my heart be jacob, let my corruption be Rahell, let the Idols be Gain and Glory: If corruption in me hath had any secret respect to these Idols, believe me, my heart is not privy unto it. I know there is no man in whom the seed of all sin is not. If I come to be examined before God, I will protest with David, Lord enter not into judgement with me, for in thy sight shall no flesh be justified. 
job. 9 20.  I know not mine own soul, many evils are in it which are hid from me; for God is greater than the conscience, and knoweth many things of us which our own conscience knoweth not. But so far forth as a man can know himself, in this whereof I am accused, I may answer you boldly, My lips have spoken no wickedness, and my tongue hath uttered no deceit. It was not the love of Gain or Glory that hath wrought this change of my mind. In this you have wrongfully, and now after mine Apology and oath of Conscience, wickedly, accused me. 
job. 27. 4.  God forbid I should justify you until I die, I will never take mine innocency from myself, I will keep my righteousness, and will not forsake it: mine heart shall not reprove me of my days. This is Mr. David, the right application of this example. But now you proceed.   

THE ADMONENT.  
NOW to look back but even a little upon this that we have already said, what is this we see standing at the very entry? Is it not Fame? and is not that a great Idol, as ever was in the World, the cause of huge Idolatry; and yet have you reared it up here openly, in a public place.   

THE ANSWER.  
surely, if you were not like an Idol of the Nations that hath eyes and sees not, I am sure you would not speak as you do. You complained in the preceding Section, Alas we are blind: and truly you are much blinder than I supposed you had been: and now you say you see an Idol, and what an Idol? Fame. Mr. David, it is but your dim sight which causeth you to take one thing for another: you are like that blind man, of whom we read in the Gospel, when he saw men he thought he had seen trees, for his eyes were not yet well opened. Stay a little, judge not out of your dark sight: Pray JESUS to touch your eyes again, and you shall see more clearly: what you thought to have been an Idol, and called so, it is not so indeed; it is a more excellent, yea, a most necessary thing: for a good name is as a precious Ointment, it is to be chosen above all riches. Solomon said so, he saw as well as you; and S. Paul will have a Bishop well reported of, even of them which are without: but if a good name had been an Idol, he would not have so necessarily required it. Now you return again to your former blasphemous railings, refuted by me, repeated now by you: for so well is Mr. David pleased with the tune of this Song, that he must sing it over oftener than once.   

THE ADMONENT.  
ANd that inconstancy with how blushfull things is it shielded? how too like to rahel's Idols in her blushfull confession? seeing for the eschewing thereof, 1. Error must be confessed; 2. Erroneous Doctrine; 3. Rash affirming of uncertainties; 4. headiness; 5. Papisticke implicit faith; 6. Falsifying of God's Message; 7. Profaning the Chair of Verity; 8. Carelessness of Calling.   

THE ANSWER.  
AND a mighty strong wind rend the Mountains and broke the Rocks, but the Lord was not in the wind: 
1 Kings 19 9  and after the wind came an earthquake, but God was not in the earthquake: and after the earthquake came fire, but God was not in the fire. Mr. David now again gathers his breath, bends up his bowels, to bring out a mighty blast of wind out of the Desert and Wilderness of a a barren heart against me, not unlike the wind wherewith Satan overthrew jobs house and children, at one blow: so would this Reviler overturn my Name, Ministry, Conscience, and all, with this one stroke and violent charge. Many furious, fiery, and mighty boistering words of wind hath he blasted out upon me, but God is not in them. I will abide with Elijah till the Lord come in a soft and peaceable voice, he speaketh peace to the hearts of his Saints: The Lord will look on mine affliction, and do me good for his cursing this day. The refutation of them see Sect. 35. 36. 37. 38. 39 etc.  
Certainly it is evil 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 Devil, by abusing his reason so maliciously, that they Qui Angeli & silly Dei esse debeant, ne hoc quidem ut homines esse videantur sibi reseruarunt, who should be Angels and Sons of God reserve not so much modesty to themselves; as whereby they may seem to be men, or to put difference between them and beasts; yea rather worse than beasts: every beast hath some one evil quality of the own, but you will find a man so beastly, that in him they are all collected in one; 
Chris. 〈◊〉 Mat. hom▪ 22.  Irascitur ut Serpens, pungit ut Scorpio, insidiatur ut Vulpes, imo quasi Diabolus atrocia suscipit bella in fratrem: And this hating, abhorring, devouring one of another, argueth it not (saith the Apostle) a carnal man? yea truly. Non humanae mansuetudinis, sed immanitatis est belluarum; it is beastly barbarity and not that mansuetude which becometh men. The Lord who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Pisid.  manure by his grace the heart of Theagrius, and all our hearts, that these thorns and briars may be rooted out of them, and like a ground blessed of the Lord, they may bring forth the spiritual fruit of Meekness, Truth, and love. Now you proceed to improve my Reasons, and ere ever you do it, you take a Decree to yourself to call them ridiculous and fectlesse: but what is it which may not be labefacted by words?   

THE ADMONENT.  
THE first is to comfort the King, for that you insinuate that his Majesty may have the comfort of his Subjects. Alas, what say you? take you on a Bishopric to comfort the King? who will believe you, and that it is not rather to comfort yourself?   

THE ANSWER.  
YOU dispute with words not comely, 
job 15. 1.  and with talk that is not profitable: Shall a wise man speak words of the wind? how unlike your words are unto mine the judicious Reader will consider by reading mine Apology. My reason I doubt not will be thought weighty of all honest hearts: this it is. Seeing we have a Christian King sustaining contradiction of the Adversary for the Gospel's sake, it is no reason his Highness should be grieved with the contradiction of his people also, specially for a matter not so material as you would make it; for a point of Discipline, not of Faith, wherein his Majesty doubtless hath the best end of the cause also. Is there no pity nor compassion to such a Father of the Church and Commonwealth? Shall his Majesty be loadned with burdens at all hands, grieved with enemies, and grieved with Subjects also? This is my reason, it moved me then, it moveth me yet, and made me to resolve that I would not be contradictory to his Majesty in any cause for the which I dare not give my life; and I trust such a cause shall never fall into the heart nor hand of the Lords anointed. This was my resolution long ere any motion of a Bishopric was made to me. God knoweth it, men know it, think you and yours what ye like to the contrary. Now, this reason you answer this way; Who believes you that you took on a Bishopric to comfort the King, and not rather to comfort yourself? Is not this think you a just confutation? yet we must take this for a sufficient proof that Mr. David saith the contrary? who may not see that in stead of reasoning you rail; you shame yourself, you answer not me.  
It is very well known I sought not a Bishopric, I think in this I shall have no accuser to charge me with Ambitus, and after that his Majesty vnrequired, unknown, or unlooked for of me, had out of his majesties own free pleasure presented me unto it, there interceded more than eighteen weeks before that I accepted it: I would not have done so, but gripped more greedily at it, if I had so far regarded myself as you allege. Mr. David, I ought you no quittance, neither make I any unto you, but of the very truth of mine heart, I declare to such as fear God, that if the respects of duty I owe to his Majesty and this Church had not been stronger in me, than any respect I had to myself, I should never have accepted it. This is the truth, calumniate as you will. You go yet on.   

THE ADMONENT.  
BUT here you all commonly insult, and run out upon it, and have ever the King, the King's Majesty in your mouth, whom we all reverence.   

THE ANSWER.  
ANd doth this offend you Mr. David? is it not good reason we should have his Majesty in our mouths, yea, and in our hearts also, as a singular blessing of God bestowed upon us, for whom we cannot be thankful enough to our God; whose fatherly love and care, and entire affection toward his people, we are never able to recompense: no remembrance, no care, no service, no obedience here can be sufficient. And then, that you may seem to say something, you pray.   

THE ADMONENT.  
TOuching his Majesty, whom the GOD of Heaven bless in his own person and posterity to the world's end, and send him better comforters than any of you Bishops be.   

THE ANSWER.  
A Man that boasts of false liberality is like unto Clouds without rain. 
Prou. 25. 14.  What your affection to his Majesty is, we are not to examine, his Majesty can best discern it of any man; but as for your prayer we say Amen to it. Even the God of heaven send his Majesty better comforters; for his Highness is worthy of better than the best of us are indeed. Yet this is some good, that there is no want of good will in us, we wish from our hearts we were better than we are, more able to glorify God, t edify his Church, to serve his Majesty than we are. And albeit we cannot do the good which we would, yet his Majesty shall not want the good which we may; and of his Princely equity we doubt not but his Highness will accept good will in part of payment. And as for you Mr. David, if your affection to his Majesty 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 ask the Elders of Israel, Why are ye behind to bring the King again to his own house? or in plainer terms and meeter for our purpose, Why render you not his Majesty all the comfort and contentment you may? Or, if the light of your mind in this question permit you not, seeing it is but your private judgement, and yourself but a private man, why take ye up a public banner against his Majesty? why show ye yourself an open contradictor and a party special, seeing this is not your calling, and you have no commission for it. It would fit you better to be more sparing of your words, and more liberal in your deeds, to prove your affection to your Sovereign, which now by your needless meddling, you have called more in doubt than it was before. And now to declare what you mean by better comforters, you fall out into a commendation of our brethren contrary minded in Church-government.   

THE ADMONENT.  
Go you beyond them who stand for our Discipline, either in affection, or in action, or in praying, or in praising, by word, by writ, by tongue, by pen, to honour him to the world within his own country, without to foreign Nations? you know you have not done it, not can any Bishop of Scotland do it beyond them.   

THE ANSWER.  
PRoud, haughty, and scornful is his name that worketh wrath in his arrogancy. 
Prou. 21▪ 24.  What need you to take this pains out of your pride, to work wrath among Brethren: it will not be for you Mr. David, you shall long commend them before you offend us. If so be the change of Court could content you, I wish it were, good comforters, good counsellors may they be to his Majesty; you will find no Bishop of Scotland to hinder it, but by all means willing to procure it: but more impertinent are your comparisons which follow.   

THE ADMONENT.  
WIll you enter into comparison with them in any thing? or can you prefer yourselves? Come let's see, and let us try it but a little. What can you say? you love him, so do they: you pray for him, so do they, etc.   

THE ANSWER.  
AS the coal or wood maketh fire, 
Prou▪ 26. 21.  so is a contentious man apt to kindle strife. 
Prou. 6, 19  A false witness that speaketh lies, and him that raiseth up contentions among brethren doth the soul of the Lord abhor. What needs I pray you such words, or how are they for the purpose of our argument? Do any of us disesteem of their gifts? in my judgement you had commended them better and forborn comparisons. You derogate from them when you compare them with others inferior to them in good. Is there no way to advance them but to set them on the backs 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 have mounted them so in the conceit of your vain mind. Why do you not consider that there is in the Church diversity of gifts but the same spirit? The Lord is a wise dispenser of his gifts, who hath not given all unto any one. If there be one endued with a gift which another wants, look again when ye will, and you shall see he wants some gift that another hath. David an excellent Prophet, yet he needed a Nathan to waken him. Paul a worthy Apostle yet Agabus told him what he knew not. This diversity of gifts makes the sweeter harmony in the Church, and you would wickedly abuse it, to foster a cursed jealousy: for still you insist.   

THE ADMONENT.  
YOu will not deny, I hope, they all avow him their Prince, loved by the good, hated by the enemy, and persecuted; yea, they will go beyond you in all that you have yet said, as who affectedly confess, and profess him, their only hope on earth, their only delight, and contentment, their only second mean, and effectual instrument for advancement of the Gospel, their greatest care, their only hope on whom they set their eyes under God, whom they daily pray for on the knees of their heart, sighs, and sobs for him to their God, whom they honour, whom they affect, whom they serve, and will serve, with their goods, with their means, with their lands, with their blood, with their lives, and so forth. What dearness the tongue of man can speak, or the Pen describe, or the heart conceive, if words may make it, they know the figures of Rhetoric as well as you, and if deeds may make it, goes far beyond you in all gracious action.   

THE ANSWER.  
HIther to Master David have the streams of your sweet eloquence and Rhetoric so much bragged of, carried you into a marvelous delight of yourself, scarce knowing where away: but you must be told by the way, that your former accustomed Rhetoric, which is Ars male convitiandi, and in very deed as the Proverb hath it, Canina facundia, flows most freely with you: for there you know a declaiming Conuitiator without stammering; but your Encomiastic style goes somewhat more hardly with you; as not so agreeable to your Cynic humour: for you have here gathered many fectlesse flowers of What's and whom's, unmeet for a royal Majesty, sundry silly figures without substance of truth: Doubled Affectings, but simple effects, shadows without bodies: but when all is done, though they were even as good as they seem, to what end I pray you serve they? Would you persuade us of the good affection of our Brethren toward his highness person and posterity? We doubt not their heart is more honest in that, then that you are mee●e to express it. God forbid, it were otherwise in any Preacher of the evangel, or have you so spoken, because you would persuade his Majesty of it. Remember Mr. David, the King of Britain is a prudent Prince, his Majesty can best tell, who grieves him, who comforts: who affects his Highness, and who not. This matter must depend upon his Highness own testimony, your idle discourse will not decide it: and you may be sure, a man of your humour, will never be found good for UNION; nay, not of a brother with a brother, far less of a subject with a King.  
What you mean by your provocation to words, I know not: if words, say you, may make it, they know the figures of Rhetoric as well as you: what they know, that is not the question, what the power of your words is, we have proved in a part. You touch a far off some speeches of mine in my Dedicatory Epistles, before that Treatise on the eight Chapter to the Romans, and the Conference between a Catholic Christian, and a Catholic Roman: but if this be all the rancour your heart can think, your tongue speak, and your Pen write, you may boast at leisure, for you will find that said before you, whereunto as yet you have not attained. Of deeds we speak in the own place. But truly if you were as wise as old, you would leave this bragging of words to children: and since you will not, remember what I said of you, He that boasts of false liberality, is a cloud without rain; let it stand you for an answer, Validior vox operis, quam oris, The voice of the work is stronger than the voice of the word: yea, dicta factis deficientibus erubescunt: Words where deeds are not to second them, do but blush and think shame of themselves.  
But howsoever your former speeches be childish, and impertinent to our purpose; yet are they tolerable in respect of these which follows: for now again, like a Salamander that cannot long live out of the fire, you return to your accustomed railing, and will have, if your word may do it, all Bishops and their allowers, mercenary hirelings, not worthy to be ranked in the fellowship of honest and sincere men: For these are your words.   

THE ADMONENT.  
THey love him for himself without gain, you for yourself with gain, they taking nothing from him, whereby to diminish his revenues, or impoverish his Crown: You taking daily from him, to the great impaling of it: you pray, but prays for yourself, and maintenance of your estate, they pray, and prays for him only: no maintenance of their estate, or any particular, save that which is general to all the Church and Country. judge then who likes, who may be mercenary, who cannot be mercenary, but must be known sincere, who loveth best, who is ablest, and best minded to comfort.   

THE ANSWER.  
WHat need you Mr. David call for another judge: Is there any in the land, that will be found more pert, and presumptuous in giving out rash judgement of things secret, which falls not under the iudicatory of man, than yourself? Is it possible that any will come after you, who is able to go before you in this impiety? Is this good Divinity, or rather is it not Satan's Sophistry? job had great riches given him of God, which many poor ones beside him had not, therefore he was a mercenary. The Goodman of God's Croft hath a Lammer mure, Melene, and many beside him that loveth God more than he, hath not so good, therefore the Goodman of Gods-Croft is not a sincere man, he loveth not God for himself, he is a mercenary, or at least may be a mercenary, which they cannot be, who have not received so much from God. Are you not ashamed of this stuff? And where you say the King's revenues are diminished, and his Crown impoverished, bewray you not your poor envy? Covetousness, saith St. Paul, is the root of all evil: Anger and wrath are cruel, saith Solomon, but who can stand before envy? The most covetous man, though he will not give of his own, yet can be content that another give beside him. But Mr. David, his eye is evil, because the King is good, like another Constantine, giving more, than some perhaps are worthy to receive, yet no more than a Prince of his qualities is worthy to give: and still you complain that the Crown is impoverished; a care, I warrant you, that troubles you sore: Certainly, it were a pity you were not his highness Treasurer; no doubt you would increase his revenue: but through this mask of spacious words, may not men perceive you? this is but Sepiae Atramentum, hides you not, but layeth you open, that all men may see you. If your Crown had not returned from Court so clipped as it did, but some streams of his royal liberality flowed over it, to water it, and make it increase, than should not the Crown be impoverished. But what Crown I told you not.  
And now that it may be manifest, how unrighteous Mr. David is in this imputation: we will look back a little to the state of our Church of old, how oft did our Fathers seek maintenance of Superintendents and Ministers? how oft craved they that the Patrimony of the Church, which sacrilegious men had taken away, might be restored again. They sought it, and could not obtain it. Now a Christian King freely offers it, and Mr. David contradicts it: leaving other probations, I will only present to you a view of Mr. Knox his last Letter that he wrote to our general assembly.  
The mighty Spirit of Comfort, Wisdom and Concord in God, remain with you.  
Dear brethren, if ability of body would have suffered, I should not have troubled you with this my rude inditement. I have not forgot, what was laid to my charge by famous Libels the last assembly, which I pray you patiently to hear, and judge of me, as you will answer to God, for unto you in that head, I submit myself, being assured, that I neither offended God, nor good men in that which hitherto hath been laid to my charge. And now Brethren, because the daily decay of natural strength, threateneth unto me certain, and sudden departure from the misery of this life. Of love and conscience I exhort you, in the fear of God I charge and command you, that you take heed unto yourselves, and to the Flock over the which God hath placed you Pastors. To discourse of your own behaviour, I may not; but to command you to be faithful to the Flock, I dare not cease. Unfaithful and Traitors to the Flock shall you be before the Lord jesus, if that with your consent, directly or indirectly, you suffer unworthy men to be thrust into the Ministry of the Church, under whatsoever pretence it be. Remember the judge, before whom you must make account, and resist that tyranny as you would avoid hell's fire. This battle I grant will be hard, but the second part will be harder; that is, that with the like uprightness and strength in God, you gainstand the merciless devourers of the Patrimony of the Church. If men will spoil, let them do it to their own peril and condemnation, but communicate you not with their sins, of whatsoever estate they be, neither by consent, nor yet by silence, but by public protestation make this known unto the world, that you are innocent of such robbery: which will ere it be long provoke God's vengeance upon the committers thereof, whereof you will seek redress from God and man. God give you wisdom and courage in so just a cause, and me a happy end.  
S. Andrew's. Aug. 3. 1571. Your Brother in Christ jesus, JOHN KNOX.  
Our first Fathers knew, that robbery of Church-living was a julian persecution, & foresaw it would bring on a decay of Religion, if it were not prevented: but now Mr. David grudges, that honour, credit, or maintenance should be given to the Church by a Christian King.   

THE ADMONENT.  
Never a one of you that are Bishops, can be said, to have done any good, or gracious action.   

THE ANSWER.  
A Sore calumny, a grievous imputation doubtless 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 neck, that he might at one stroke cut off all their heads. There is little more favour, I see, to be expected at M. David's hands, if he might as easily dispatch Bishops by the sword, as he hath done here at one word: such is his zeal, you may be sure they should trouble Israel no longer. Think it not strange, that I say this, none of my words are above the wickedness of your deeds: you have slain us all in our name, you have taken conscience and honesty away, and without these, life is worse than death. But, I pray you, tell us what angers you? whereat are you offended? Is it at the Office or the persons of Bishops? your own speech will lead us ere it be long. You grudge at the persons, it will be found so; yet you pretend it is at the Office: you would persuade the people, that Bishoprie is a noisome weed, a barren tree, that never bore good fruit, and never will: but that it hath done good in the Church, will easily be showed: Many famous Bishops have been fruitful trees in the Lord's Vineyard, and admit that now they are not so fruitful as they should be, or had done no good, wherein you will be disproved also, yet it agrees with no reason, that the calling itself should be discredited for the infirmity of persons that bear it: you might rather do as they did in Lacedaemon, when an eloquent man, but an evil man, had given ou● a good decree in a doubtful matter, the decree, most equitable in itself, was misliked by many, for the iniquity of him that gave it; such is the humour of people, that they look rather to the person then to the cause: to remedy this evil, they caused the same decree to be pronounced by a good man, so was neither sentence taken from the mouth of an evil man, nor a good decree injustly rejected.  
It is not the office of a Bishop, I hope you will condemn, when you are well advised: 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 Bishoprics were in the hands of good men, all were well enough: this is the matter, for as strange as you make it, and yourself hereafter doth not deny 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 whatsoever, there is confusion and plain contrariety to the ordinance of God, which should not be suffered in the Church, neither is it pride to the greater gifts, if they claim the higher place, but justice in claiming their own place. Mr. David, you have once told out the truth plainly, and honestly, and truly, I wish it were even as you say, suppose I see not by what rule this trial of greatest gifts, shall be made to content all, you will find some that have gifts for the Schools, unmeet for the Pulpit: and by the contrary, some again, godly and zealous, but not learned: others, learned, but without that experience and wisdom which may make them meet for government: and it will not be so easy to place every gift in the own room as you suppose; yet for my part I could agree with Nazianzen, to be cast over board as jonas was, deprived of all preferment in the Church, if this might stay the storm of strife, which as may be seen by your words, contention for the greatest gifts hath raised in it. Though in this also I rather think you speak out of your own conceit, not out of sound judgement, as wherein others will allow you.  
But however it be, till a better reformation come, let me tell you, you have here also spoken what you should not. Never one of you have done any good, say you. What if I should say you are in the wrong to some of them, requiring fruit ere ever the tree be fastened: to others very malicious, that cannot see fruit even where it abounds, having still an eye to see evil, not to see good? Mr. David, tell me; who planted the Churches of Annandail, and other countries in the South border? who made the Gospel to be preached there where it was not heard in our days, nor in the days of our Fathers? was it any Presbytery? I doubt not they would but could not: you will find it was the diligence and fidelity of a Bishop. I may say further that in sundry parts of the high Land, the name of Christ is brought in reverence, by the care of Bishops, where it was not known before, in such bounds as have not been visited by any superintendant, Bishop, Commissioner, nor Presbytery before this. I could tell you of a mean Bishop, who hath made a constant provision of three thousand Marks by year to his Ministers, more than their former stipends: and this care of the continuance of the Gospel after us, you cannot deny to be a good action. Besides that, many professed enemies have rendered themselves professed friends, by the care and diligence of such as under God, and his Majesty, have special charge in the Church. None of the rest want their own witnesses, some more, some less, wherein I could be particular, but before we, with the pharisees, would proclaim by Trumpet our good deeds, we will rather keep silence, contented to let this blast of yours blow by us also: yet the wind increaseth and blustereth out these mighty blasts which follow.   

THE ADMONENT:  
AND is any man so impudent as to say that his majesties good course against Papists is dearer to you then to them, better favoured by you? or are you more earnest in it? Do any of you? dare any of you do more for it, or for his Majesty in it? Alas how poor a power is that of Bishops in that case, but that it is underpropped by them.   

THE ANSWER.  
SEeing by your own confession Bishops are underpropped by Preachers: why come you to undermine them whom Preachers underprop, unless you be minded to fight against them both? It is true, Bishops are the stronger, in that they have worthy Preachers assistors unto them in the combat against the enemy; and they in like manner find themselves more strengthened by authority of Bishops, and it is best when they go jointly together to do the work of God: why then complain you hereafter of an uniting or reuniting to be made between them, and rage at a mixture, as you call it yourself, between Bishops and their brethren of the Ministry? and here and every where throughout this Eristic Libel of yours, do what you can to stir up the one against the other, and set them by the ears together: for what language is this of yours? Do you? dare you? Know you what spirit leadeth you to speak so? if you know not, look to yourself in this glass: And there came out a man whose height was six cubits and an hand breadth, and he had an helmet of brass on his head, and a Brigandine upon him which weighed five thousand Shekels of brass, and he had boots of brass, and a shield of brass, and a spear like a weavers beam, and he stood and cried; Do 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 vilify them sore. And with no less carnal confidence doth this great Giant come out against us, as if with his threatening voice of do, dare ye, he would afray us all. But Rabsache, stay your railing: glorious Goliath get you back again to your Tent, lay down your Spear and weighty Brigandine: put off your carnal armour of vain, windy, and bragging words, and under pretence of love to some of Israel's army, reproach not the rest. Through grace we both do and dare do to the glory of our God, when you, if you continue in this Pharisaical boasting, will prove but a fantastical phraser. Take you therefore in time to a more wise and sober mind, or doubtless some stone out of the River of God will beat out your brains.  
And this for your intended confutation of my first reason, in effect no other but a digression from it, I absolved it in six lines, and you have heaped up a multitude of words, Commendations, Comparisons, impertinent to the purpose, and no way touching my reason: but you go on in your own conceit as followeth.   

THE ADMONENT.  
HAd you said, you had laid down a Bishopric for his majesties comfort and obedience, you had said something, but to take it on for that end, is a pretended excuse, which no man will approve; for who will not take it on that thinks it lawful?   

THE ANSWER.  
MAster David, if for obedience of a Christian King you think it good a man should lay down a Bishopric, why think you it evil that for his obedience he should accept it. Believe me, if the Church shall think it expedient, and his Majesty shall declare it to be his pleasure, and in this require a proof of mine obedience, I shall do the one more speedily, more willingly, then ever I did the other, not for any unlawfulness or misliking of it, but for the love I have to a more quiet life myself. And think you Mr. David, that no man hath, or doth accept a Bishopric, being rather willing to want it? So you speak out of your carnal mind of things which ye know not, measuring other men with your span, but I am sure the mind of an honest Bishop or Pastor is a more high and divine thing then that you G. are able to judge it. How many worthy men of the Primitive Church, notwithstanding that they thought the office lawful, yet have fled it, and denied it, till they have been forced by the Church to accept it: yea, some have dismembered themselves that they might eschew it. I know their preposterous zeal is not commendable, yet good enough to improve you, that every one who alloweth a Bishoprie is not ever willing to accept it. But you think these men are not now adays; and seeing it is so, that such as like it will make no scruple to accept it, you might soon do worse than fall to and study the lawfulness of Episcopal Government yourself. Believe me, if you lay aside your prejudicate mind, you will easily learn it, and then without difficulty I see you will accept it yourself (if you may get it.) Poesy prospers not with you, I mean, it renders you not wished contentment; though you have 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 do to yourself and the whole Church? There is no impediment, but that you are not a Pastor; yet the consideration of your learning, wherein you excel many Pastors, might purchase to you some special privilege, and be a motive to others to draw you out in public like another Ambrose, who for his singular learning and piety was taken from the Bar, and placed in the Pulpit, and of a civil judge incontinent ordained to be a Bishop: only you must be remembered that the motive which moved the people to elect Ambrose, was an Orison of concord, which he, being then Governor of Liguria, had made to pacify a tumult that was raised in Medeolanum about their Bishop; and you, if you would come to the like honour, must not, as you have done, blow the bellows of Sedition: the subject of your eloquent Oration must be concord, no more discord. And truly for all your contending, this is the worst I wish you, neither do I despair that you may change your mind, if not to be a Bishop, yet at least a Bishop's favourer. But whether this be or not, boast me no more with a dismission of my Bishopric, Quem nulla cupidit as traxit ad ambiendum, is ab eo soli● non formidat deturbart; He will never be afraid to be cast down from his dignity, who by no ambition of his own was advanced unto it. Now you proceed to improve my second Reason, but with no better success than you had in the former.   

THE ADMONENT.  
THE second is like unto this, to remove (say ye) the offence the people have conceived against the honourable name of a Bishop. If this be worth the answering even in your own eyes, I trow I shall answer it.   

THE ANSWER.  
MY reason is more weighty than that you are able to answer it; and therefore you shift it, and put it by you with impertinent words. My reason the Reader may see in my Apology: and now this I add unto it, that the people are abused through your wrong information and others of your humour, to think no otherwise of a Bishop then of an Heretic, and that he who once becomes a Bishop is no more to be accounted a Brother. Among the ancient Fathers, Martyrs, and Confessors of the Church primitive, a Bishop was honoured as Ornamentum Ecclesie. 
Elias in Naz. de compositu d●ffer▪ ration●.  And now you will have our Church so far degenerate from them, that what they thought honourable, you will have it abominable, and so a stumbling block is laid before simple people, and they are made to contemn that which they should honour. Is not this an evil? or rather manifold evils craving remedy, that an innocent man under a misliked name be not condemned, that people be not abused to persecute that which they know not, and if they knew, would certainly honour it, and that the Church be not defrauded of an office, received in all ages, of all Orthodox Churches, good and profitable for conservation of the Gospel, with peace and order. Now let us see what you answer to this.   

THE ADMONENT.  
ALas, are we so careful of names? and if we should, have we not a better way? Explicate it only, and let it be used rightly, let them be called Bishops, that the Scripture so calls: Every Pastor a Bishop, so shall all men honour the name, who now offends at this abuse of it, and think you to honour this abuse of it?   

THE ANSWER.  
MAster David, why talk you so idly? when I speak of the name, do I disjoin it from the matter signified by the name: Do I not in my speech expressly knit the name of a Bishop, and his office together. But you will have all Pastors called Bishops, and then the name will be honoured of all. Mr. David, we know that in a general sense, all Pastors comes under the name of Bishops, Prophets, etc. Which for all that derogates nothing to the distinction of their places, and offices, and powers in government. This is a common argument, used against Episcopal authority, but in truth of no strength: for why? Doth Communion of names take away proprieties of things? The blessed Spirits in heaven are called Angels, the faithful Bishops of the Church in earth, called Angels also. Will you infer of this an equality among them? All Christians are called Kings and Priests to their God, will it therefore follow that there is not a peculiar kingly and priestly Office, proper to some, not common to all?  
And think you that the name of a Bishop, when it is given unto one Pastor, (it being his calling to oversee the rest) and not unto all, is abused? know you not that the name of a Bishop and superintendant, are one in the pith of signification, the one being but a Latin word, expressing the equivalent of it in Greek? and as their names are one, so their powers also are one; as you will find hereafter declared by act of general assembly. Was the name then abused, when some Pastors were called Superintendents, and all Pastors not so called? I hope you will not affirm it, you will be loath to condemn your Fathers so lightly, how ever beyond duty you be liberal in setting light by us that are your brethren.  
But to go up higher with you, was the name of a Bishop abused by the ancient Fathers of the Church primitive, when they gave both the name, and the honour of Bishops to some Pastors, which they gave 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 Milan, by Chryfostame Bishop of Constantinople: by Athanasius Bishop of Alexandria, by Cyprian, Martyr, and Bishop of Carthage, by Augustine Bishop of Hippon, with innumerable more whom I cannot rehearse, were they all abusers that received this name? and was the whole Church abus●rs of that name, when they gave it unto some Pastors, and not unto all, call them Bishops, that is, Superintendents, and overseers, not only of their Flocks, but of their Brethren of the Ministry within the bounds of their Diocese: 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? Advise better good man, and be not so sudden, as with one dash of your private Pen, to condemn all the worthy lights of the ancient Churches.  
And where you would draw us up to be judged by holy Scripture: with a very good will we agree unto it, more ready than you are to require it: That is the Fort of Zion, it defends both the City and the walls: but how vainly you brag of this, yourself will make manifest to your own shame, when we come to the question itself: you will be found to deny it then, and even presently you deny it, forsaking to reason the matter, and turning you to your wont invectives in personam.   

THE ADMONENT.  
ANd think you to honour this abuse of it, and for that cause takes it on yourself? Strange you should think s●, and is it not arrogancy so to think? you mix a word like modesty, (as far as your credit might carry you, you would remove the offence) but might you not know, that would be no way off, not half an inch doubtless, your credit might not serve you to honour it, it might well impair your credit, etc.   

THE ANSWER.  
YOu show yourself an arrogant man, imputing that unto me, which I never said, never thought: that is, say you, to honour the abuse of the name, and office of a Bishop. I honour the Office; the abuse I never loved, and far less now. My credit is little worth in your eyes to remove the offence, not half an inch, as you say: but if it be so, what needs all this stir that you have made? what needs such lamentation? Alas, alas, such bitter invection, such complaint of the great triumph made be my example? you are an unmeet man to dwell in the borders, if you waken the Country, and all your friends for half an inch. But Mr. David, be as troublesome as you like, you shall know for a certain, that I care nothing to be disesteemed of you, it contents me to know that I have removed that offence out of the hearts of sundry that fears God, not in a part, but utterly: which Mr. David, if you be not crabbed, is more than any one of your inches, though you were as great even in stature of body, as you are in stateliness of mind, and then I am sure you should prove like one of the sons of Anak, or that Giant, the son of Haraphath, whose fingers were by six, four and twenty in number. Yet when he reviled Israel, jonathan, David's brother did slay him.   

THE ADMONENT.  
THe third is never a whit better, but worse if worse can be. To eschew Schism and close it up: Eschew Schism? In a Schism by going to the wrong side, was the like ever heard? Or if you mean that all should do so, go to the Schismatic side, and then there should be no Schism, it may be true by that mean: there should be no Schism, but it should be far worse, all should be in an error, yet better a Schism in the Church be, than the whole Church erring.   

THE ANSWER.  
MY third reason was, that I perceived in our Church an unnecessary division for the matter of Church-governement, to the great advantage of the common enemy: which gap I resolved for my part, not to enlarge by contention, but to close up so far, as my weakness may. This offends Mr. David, and he professes plainly, he had rather Minister should be against Minister, Pulpit against Pulpit; Preachers against the King, King against Preachers: then he lay down his conceit of government, or suffer others to do it.  
And to cover his nakedness, he hath shapen a large cloak for it, but it is of Figtree leaves, Better a Schism be in the Church, then that the whole Church be in an error: but why abuse you the people? Is there any man, or any Church on earth without error: and are there not sundry errors not so pernicious to the Church as Schism? Speak plainly to the people, if any false Doctrine be in the Church, warn them that they may beware of it, but where under the name of error in general, you would make the people believe, that they were seduced in the faith. Mr. David, you are but a Master-deceiver, and since you profess you will defend a Schism, and perturb the peace of the Church, you are worthy of a schismatics punishment, that is to be cut off from the Church.  
For doubtless, you have showed yourself here a most malicious Sycophant; see what must follow upon your words: you shut up all the Churches of Europe, standing for Episcopal government into an error, and so makes a great gap in the Army of Israel, which God hath gathered together by the trumpet of his Gospel, against Babel. In like manner, you spit in the face of your Mother, affirming, that our Church was in an error twenty years, all the days of john Knox, for all that time it had no government, but Episcopal: all that time, there was not such a thing as a Presbytery in the Church of Scotland: and if any truth be in you, all that time was our Church in error? Beside this, you are blasphemous against the Church present, and would make simple people believe, that an error is enforced upon them, by the King, by Preachers, by the general assembly, wherein you do most wickedly, and falsely gainstand the truth, since no such thing is done, but only a government restored, which the Primitive Church had, which Orthodox Churches of all times have had, which our own Church in her purest state had: here is the point: here is all the error, and for out-holding of this, you profess a Schism and division between a King, and Church, between Pastors and Pastors.  
Mr. David, is not jerusalem besieged without by Romans? Are not here both King and people in like peril? And the King impugned by the adversary beyond the rest, for the supereminence of his place? Is there any Israelite within: either Pastor or people, whose blood is not sought by the enemy? Is it time than it should be divided within the self? Shall Shimeon, jochanan, and Ele●zer, draw the City into factions? Who will not fail to strive for superiority among themselves, if Romans relent to trouble them? Have we not a Christian King going before us, to fight the Lords battle, hazarding all that he hath for the welfare of jerusalem? hath he not advanced himself before the Army, and with his own hands wounded the adversaries head? Are not the servants of the Lord with his Majesty, to cry alarm in the name of the Lord, and blow the trumpet? Have 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 Army of Antichrist? This Mr. David is the side whereunto I have taken me, I wish I had known it sooner, that I might have joined unto it, and to this side are you bound by all reason to render yourself: which if you will do, and move others by your example to do the like: in so doing, you might declare your affection, your duty, your service, your dearest estimation of his Majesty, whereof you vaunted so greatly before in word: you might now make it known by your deeds. But now my fourth reason you gainsay in this manner.   

THE ADMONENT.  
THe fourth: to induce Bishops ad remedium Schismatis, that is to say, the Authors of Schism for the remedy of Schism: if this be not mockery, I know not what is mockery; for are not Bishops the only Authors of Schism in our Church? Were they not the first occasion, formers, movers, forgers, ftirrers up, and yet entertainers of it? It was not till they came, put them away, and it is gone; lo, the right remedy of our Schism, etc. M●tter not therefore these suspicious words, which you profess to speak less of for duties sake.   

THE ANSWER.  
SHall men hold their peace at thy lies? and when thou mockest others, 
job. 11. 3.  shall none make thee ashamed? It was Ieromes judgement, that Episcopal government was brought into the Church, inremedium Schismatis, and I said, the like rupture now required the like remedy. This argument you unloose 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 mockery, say you, if this be not mockery? Is it mockery 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 own manner, trample all men under your feet, be they ancients or recents that agrees not with your humour: this was Ieromes judgement, but when we come to the point, Episcopal government, will be found elder than Ieromes days, and maintained by greater authority, whereunto also that I do him no wrong, I think his own words shall lead us. But say you, there was no Schism, till Bishops came, they have made it, not remedied it: This double calumny is answered very well, by affirmation of the contrary, and where you urge me not to utter such suspicious words, as to say, the less I speak for duties sake, the more I leave to be considered of them, who know the truth hereof. Mr. David, you may provoke as you please, and tempt as you will; but you shall never prevail to make me uncover nakedness which should rather be concealed and covered. And if of weakness I were moved so to do, yet as Calanus the Indian Philosopher said to Alexander, what praise were it to you to force me to do that which I like not? Where Bishops are reverenced, there is a comely unity, pleasant to see, such as should be in the Family of God, mutual love among brethren, and of them all love and reverence to their Bishop as unto their Father. This have I seen, and have rejoiced in it. What needless division hath been before is known also, but shall not be known for me to them who know it not. Now you proceed to the improbation of my first Reason by six Interrogatories.   

THE ADMONENT.  
NOw of the fifth, what shall I say? when you have searched all, the question is about jerusalem's wall, whether it should be round or four-squared, evil searched certainly, who searcheth well will find more: to-wit, the first question is, whether the walls that are built already should be pulled down and built in another fashion? Secondly, which are strong, built with stone and lime at the least, I might say with brass and Iron bands already, if they should be pulled down and built with sand and grummell?   

THE ANSWER.  
BOth these questions are resolved with one answer. Let the ancient walls of our Church-government stand; where they decayed, let them be repaired, not with sand and grummell of promiscuall regiment, these are weak defences for a besieged City, but with Episcopal Authority, which is able to procure greatest reverence to Ecclesiastic Censures, which otherwise by the impiety of this age, men would draw into contempt, and make them but like the Spider's Web, having some strength to hedge in the weaker, but easily broken through by the stronger. And this the Adversary finds in experience, that the wall which they have besieged so long is stronger now than ever it was; wherethrough, many of their chief Captains are moved to forsake their Camp, and enter themselves into the City. And if our good Ezechia had not thus carefully repaired the wall, doubtless you had felt the weakness of it long ere now, the charge being so great that was given by the enemy, and I may well say, that all those who are not bewitched with some sinister conceit, find peace procured to the City in her own bowels, and greater strength against the common enemy, so that others also of the meaner sort, who oft before contemned our greatest censure of Excommunication in all parts of the Kingdom, are fain now to render themselves obedient to Discipline: this is a known truth, howsoever Mr. David would obscure it.   

THE ADMONENT.  
BUT if the question be light, and of so small importance as you would make it seem by that fashion of speaking, as a difference only between round and square; why is so much trouble, so much strife, such travel, such charges, ●●ugre the indwellers, with such compulsion of the work men? better let it stand as it stands, then trouble all the Country, or hurt a simple Labourer, if there were no more, etc.   

THE ANSWER.  
Indeed because you are the people, only Wisdom must remain with you. 
job 12. 2.  If the good man of Gods-Croft counsel had been craved, and his consent obtained, all should have gone well. But Mr. David, for all your malecontentment it is better than you apprehend it: your error proceeds from the wrong uptaking of the question: if you had to do with your companion, or the Controversy were only among the workmen themselves, then to speak as you have done, were somewhat tolerable, suppose-not absolutely best. But here Mr. David, you have to do with your Master, with your Sovereign Lord, with whom it becomes you not to stand upon as good. And here the question is, seeing the great Master of the work under God with advise of many skilful and worthy workmen, will have the walls repaired, and of circular made quadrangular, knowing this to be best for the safety of the City, and that upon his own expenses, not troubling the whole country, unless you and your Diocie be the whole, not maugre the indwellers, but with consent and approbation of the most wise and ancient inhabitants in it. Whether is it meeter that the rest of the Workmen here should follow him, or otherwise resist him, and tell him to his face, they will not do it for him, and not content only to withdraw their own service in this work, and obedience from him, will not suffer, (if they may stay it) any of their fellow-workemen to serve him in that work; or if any will, do murmur and grudge against them, speak evil of them, and esteem them for enemies, and so make a fearful division in the City for a needless cause?  
But to leave the Parable, and to speak plainly, seeing a Christian King requires the wall to be repaired, and that upon reason; yea, forced thereunto of necessity; 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 needless debaite between a Prince of such knowledge and piety, and his people; between a King and his Church, and between faithful, zealous, godly, and learned Pastors among themselves? And now Mr. David think shame that you profess to have so great respect to a simple Labourer, but no respect to a singular King, no more than if he had not to do with the work at all: rather than a simple Labourer be hurt say you, let the building stand: rather than a singular King be offended say I, let the wall be renewed. Where pride is, where fectlesse and needless contention is, whether with you or us, I leave it to the consideration of the Christian and judicious Reader. What regard the ancient Fathers of our Church had to his Majesty in his minority; how loath any way to make his highness regent, and the Lords of Counsel their party, by giving them any cause of offence, the monuments of our Church can witness. But now the pleasure or displeasure of a Christian King in his old age is nothing regarded: yea, it is maintained for an Axiom, that Christ his Kingdom is dishonoured, when help is sought from the arm of a Christian King. I thank God what ever my mind was in Church-government, I knew not, I loved not, such foolish pride. Then I thought out of simplicity, that every man's mind had been like mine own: seeing I see it is otherwise, and far otherwise, they must excuse me to mislike in them, that which I never loved in myself, that is, a proud conceit of singular sincerity, a disdain of others, a delight in needless contention, and a misregard of a Christian King, of whom we have never esteemed as we should, and as time will force other ages to acknowledge. Your third interrogatory now followeth.   

THE ADMONENT:  
whether the walls should be retained in that estate wherein they are built, and as they are, after the direction of him who is both Lord and chief builder, a cunning master of the work: or if we should cast them down and build them again, after the pleasure of the Prentices and conceit of the Labourers?   

THE ANSWER.  
MAster David is so forward in his own purpose, that he forgetteth his speech, or else his tongue runs before, and tarries not on his mind. A labourer's office is the basest of any who are employed in a building, Mr. David came never to this honour, as to be a Labourer in God's house; yet he dishonours it so far, that where in the former Section he said he will rather have the Master of the work, albeit he were a King, offended, than a Labourer be offended; now he saith the Master of the work his word should be a Law; and a Labours conceit should not be regarded. Do you not here proclaim your inconfiderate folly? But now to your Interrogatory, take this for an answer; Your question is out of question, to use your own words, in this you are your own Antigonist, you shall have none of us your contradictor: turn your question into an Assertion, we assent to it. Let the Tabernacle be built after the pattern which God showed Moses in the Mount; let the form of Church-government be learned from Christ and his Apostles; let the ancient Fathers of the primitive Church be followed where they are followers of Christ, and such as will do otherwise, let them be accounted Novices, Prentices, ignorant Builders, whose conceit may not, should not be a warrant in so great a workmanship. Your fourth Question followeth.   

THE ADMONENT.  
IF we should pull down the walls quite with our own hands, and dismantle the town wholly.   

THE ANSWER.  
THis is as needless a question as the former, and nothing else but an idle conception of your own brain; yea, worse than Idleness, an exceeding great malice, that because the City is not governed after your humour, you will encourage the enemy to besiege it, and signify to them by your warning Piece that the town is dismantled, and hath no walls to hold them out. Is not this to encourage them boldly to set on? But though such unnatural Mutineers as you, would betray it, bewraying the weakness of it to the adversary, your evil heart may foome out your own shame, and procure yourself the just reward of such vile treason, but the Lord for his name's sake will protect the City, build up the walls thereof, and love it still. And now if any truth Mr. David remain in you, concerning this matter, tell me, doth this City want any wall that ever it had, or rather are not the Towers and strengths of the wall fortified, that the Samaritans, Toby, Sanballat, and their complices grudge and murmur to see Ophell Mariam, Phaselus built up again? To be plain with you, wants there any Ecclesiastic Session? want we Synods Provincial or national? Is any censure of Admonition, Suspension or Excommunication taken away? they are rectified, roborated, but not removed: how then say you the town is dismantled? Your fifth Interrogatory followeth.   

THE ADMONENT.  
YEa, in effect, if we should receive in the Plague that hath proved so, that hath been cast out, and cut off for corruption.   

THE ANSWER.  
Speak more sparingly, if you mean not to prove a pestilent man in the Church. You call Episcopal government a pestilence, so you say, but you prove it not. Much take you in this Treatise upon your tongue, as if it were a sufficient warrant for all your Assertion; The goodman said it: for if you come to probation, how hath it, as you say, proved a Pestilence? the common argument you think is known well enough, that the Episcopal degree was a step to Antichrist, then must you grant it was in the Church before Antichrist; yea truly, long before Papal tyranny was hatched, which is the worldly and wicked Hierarchy our Church hath abjured, Episcopal government was in the Church; and you have no more reason to condemn Episcopal superiority, although (as you allege) Papal primacy had come of it, than you have to condemn Verity because Heresy came of it, per accidens. If man had never been ordained, sin by man had not come into the world; if the word of truth had not been preached, the people of heresy had not followed; if there were not a body, there should not be a shadow; if there had never been a Bishop, there should never have been a Pope, as you say. What then? because sin is evil, is the man made by God not good? because Heresy is abominable, is not Verity approvable? because the shadow is a vain thing is the body so? because the Pope is a Plague in the Church, is the Bishop so also? If this be a proof of your best Logic, what will the rest be?  
But say you, it hath been cast out of the Church, and cut off for corruption. I know you mean out of our Church, and that by act of Assembly. It might serve you for an answer, that the first Ecclesiastic government which our Church ever allowed by act of general assembly, was Episcopal government, as shall be cleared by God's grace. The last Ecclesiastic government approved by act of our general Assembly, is Episcopal government also: neither shall you find in the mean time between these two, any Act of Assembly disallowing the office of Bishops, but only the corruptions thereof: and being forced for removing the corruption to suspend the office for a time, they never simply rejected it, but by plain act left a power of revocation thereof to their Successors, to bring it in again when they should see the good of the Church required it. The probation of this followeth hereafter.  
This is it, which according to your mind, you call a cutting off for corruption; but our Fathers were never so inconsiderate as you have affirmed. Mr. David it is no good Chirurgie to cut off the hand for corruption, where the corruption may be cured, and the hand preserved; it may be unable for the present, and yet able afterward to do good. Cut not away an Office from the Church for corruption thereof, but cut away the corruption, and conserve the Office, that it may do good again: So hath our Fathers done, like wise Physicians, but you in your fury will cut all away, and make the simple believe that our Church had done it. So undutiful are you, that you spare not, without all respect of reverence, to rip up again the bowels of your Mother, that you may lay open her nakedness to the opprobry of the adversary, and where you can find none, you fain lies. Your last Interrogatory is to the same purpose.   

THE ADMONENT.  
SHould we receive the plain aspiring Tyrant and enemy, known and proved so, in the midst of the City, place him in the Citadel, give him the Keys in custody, give him all credit to open and shut the Ports, let in and thrust out at his pleasure, give him a command of the watch, the Sentinels; to command, control, that they mute not, stir not; do what he list, yea, even bind up all the Dogs, and mussel their mouths, that they bite not, bark not, but at his pleasure. No light matter, etc.   

THE ANSWER.  
SHall there be none end of the words of wind? What have we here? the same tale told over in new words: he still calls Episcopal authority a Tyranny, an Enemy, known, proved so; but he proves nothing. The Bishop of Rome became a tyrant, shall the fault of one be a sufficient reason to impute tyranny to all? Did all the remanent famous Churches and Orthodox Bishops in Christendom reject the paternal gubernation of Bishops, because the Bishop of Rome had turned his into tyranny? Mr. David would have it, but be not so inconsiderate as to hold your Father at the door for fear of a tyrant.  
The rest of your words are more specious than substantious: there needs no more to improve you, but to turn them back upon yourself. Is it not meeter that some one man having Commission from the Governor and Counsellors of the City, should have the Keys of the Ports, then that every one in th● City should have liberty to open and shut, let out and in at their pleasure? Is it not meeter that some have power to check the Watch and command them, then that they should have liberty to slumber and sleep at their pleasure, not fearing the controlment of any? Is it not meeter that Dogs (that is, undiscreet and contentious men) should be kept under commandment, then that they shall have liberty to bark and bite at their pleasure, every one that cometh in their way? What shall a man, even of common wit, say, but that your words fair in show, fectlesse in purpose, make against yourself, when they are well considered?  
In the end of this section, you have another question proposed, the answer whereof, will give you light for resolution of the main controversy we have in hand, and till then, I leave it. And now you proceed to improbation of my sixth reason, which was this, That other reformed Churches in Europe, wanting Episcopal government, would be glad to accept it upon condition, that with it they might enjoy the purity of Gospel, which they have with us, together with that liberty, favour, and protection of a Christian King professing the Gospel truly, which we have, and they want. This you impugn after this manner.   

THE ADMONENT:  
I Verily think this is but a bad reason, why a man should change his mind, in so great a matter, and for my part I easily think, that assertion is as easily denied, as avowed; and I have more for me to deny it, than you have, to avow it, as I believe, their own profession and declaration of their minds against Bishops: But what do you mean by that word (Condition) have we that purity, liberty, and Christian King by Condition? I hope we have them simply and purely without condition, etc.   

THE ANSWER.  
MY reason is better, than you consider: If we had lived among the Christians of the Church primitive, sore persecuted three hundredth years for Religion by Emperors who should have protected them: or if we had lived in the Church of France, our necks daily under the sword of the enemy, and then it had pleased God to turn the heart of the Emperor, and King, not only to protect us, but to profess the Gospel with us; we would have been loath to have discorded with them for such a matter. You ponder not this benefit, but wax insolent, and think it nothing to entertain a division between 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 judgement, the Church of France, or ancient Churches sore bitten with affliction, would never have discorded with their Christian Rulers in such a cause. You allege you have a declaration of their mind in the contrary: but you must remember private letters are not sufficient to prove the mind of a Church.  
You are offended at this word upon condition, & you demand, Have we purity, liberty, and a Christian King, on condition: What needs you pervert my words? I am sure it can be no ignorance, only malice carries you to this cavilling, know you not that his Majesty will not be drawn into your opinion of Church-governement? you speak as if the King were of your mind; or at least would make the simple believe so, or that I had overseen myself so far, as to say, that we had a King by condition. You know his Majesty will not be drawn that way for you: it were more agreeable to reason, you should quit your conceit, and go after your Sovereign Lord: but if still you will stand in contradictory terms, yet blow us not all so blind, as to make us believe, that his Majesty is on your side of this argument. And as to my words, are they not plain, that upon condition they had a Christian King, professing the Gospel with them, they would be loath to discord with him for this matter of external government, though indeed M. David, you plainly declare a contrary disposition in you: that ere your opinion of Church-governement stand not out, you had rather stand at debate with a Christian King all your days. This is the point, but after your fashion, you fly it. Then you conclude.   

THE ADMONENT.  
THus are these causes no causes, the six not making one sufficient: The former which you call falsly-imputed causes, remain unconuict of falsehood, unrefuted for these, and evil declined: what will follow therefore, and what must, on the pretending of them, I leave to be considered, not listing to dive any further. And in the end of your answer to my second reason to this same purpose (say you) Believe me in this, I cannot believe, that ever you were that child, to take on a Bishopric for these causes, if you had not another cause, I think it should have laid long in the dunghill, before you had put out your finger to take it up, etc.   

THE ANSWER.  
FAlse balance are an abomination to the Lord, but a perfect weight pleases him; 
Pro. 11. 1.  he that condemneth the just, and absolves the guilty, are both alike abomination to the Lord. M. David now takes a decree to himself, but upon such false premises, as makes it a decree of no strength nor value: He justifies again the lying Libeler, and imputes to me Gain and Glory, he renews the former-confuted calumnies to show himself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ac Hyperivertigine laborare: He willeth me to believe him, that he believes not that such causes moved me. He craves to be believed, and will not believe an other. But M. David, I will not stand with you, I believe you that you can hardly believe any good of me, your faith may well be strong, but your charity is cold: your love little, if you had any: since it believes all things you would believe me in one thing. You tell me over again, that all men whom you know, think as you think, I told you also, I know you are all men: but as honest, godly, and conscientious, as you or they either, believe me, and know I have spoken the words of truth.  
Any thing you have in this Libel to contradict the cause, you will find it by God's grace answered with reason: where you fall to invectives against the person, and against all reason usurp the iudicatory of my soul, conscience, and affection, I will still appeal to that supreme, and only judge of conscience, protesting in his presence, you have lied against my soul, enforcing upon it a foul crime of corrupt love, of Gain and Glory, whereof when I have examined myself more than ten times, I find mine heart free, so far as in regard of human infirmity a heart may be, and the true causes moving me, are declared in my former Apology. But to conclude this point with you, by your fruits you have declared what you are, No man gathers Grapes of thorns, nor Figs of thistles, your words void of love, your railings full of spite, your judging without warrant, your pert affirming without truth, witnesses clear enough, though you were the best of your band, you are but a Brier: no Figtree, no Vine-tree in the Lord's Vineyard, if in these you continue. And you know that briars and pricking Thistles are the curse of the earth. God make you better.   

THE ADMONENT.  
Always this same weakness of reason, to say no further, bewrays the self every where through the whole body of this Apology, and among the rest most evidently in that point, that you take liberty to make yourself your own Antagonist, for we know none other.   

THE ANSWER.  
IN the remanent Sections of this invective, we have less order (I find none) but more falsehood manifest: for now Mr. David casts himself loose, reeling up and down at his pleasure, beating the air; fight against his own shadow, or else carping at my words, and misconstruing them to his own mind. He complains, I make myself mine own Antagonist, albeit the contrary be evident: my first adversary was a lying Libeler, I gave my defences according to his accusations; and now Mr. David comes in to make all good that he hath said, and he will be my party no way provoked thereunto by me, nor urged by any necessity, except that Erostratus some way must be renowned. He will be a busybody, 
Pro. 23. 3.  Fedem in alieno choro ponere, meddling with other men's matters, Not unlike one that takes a Dog by the ear, so is he that meddles with strife that belongs not to him: but I hope his own wickedness shall reprove him.  
He entreats me not to reject his admonitorie, but to read it; to pleasure him, I have wearied myself, intermitting my better studies now these forty days for reading, and refuting of it, this seven years I spent not so much time with so little vantage to myself (except that it may do good unto others.) I have been seeking fruit in horto Tantali, for in all his admonitorie I cannot find a line to make a man either more godly, or more learned. And this part of it, whereunto now we enter, contains no other but fiery invectives in personam: needless 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 sticks, standing upon rotten posts: In the examination whereof, since he provokes me to it, I will not insist as in the former: only in the by-going, will strike the post, and let the building fall.  
He first complains, that I have not clearly enough declared the change of my mind concerning Church-governement, what motives, what reasons, wherefore, and whereunto I have changed: And about this, it would weary any man to read how he repeats and multiplies words, Sect. 14. 15. 17. 20. An answer to them all, see out of this Treatise. In your 16. Section, you lay down a ground, as granted by me, which I never gave you, that I thought our Church-governement. 1. anarchy. 2. Confusion. 3. Not allowed by God. 4. Disallowed by God. And here you have heaped up a heap of words upon a dream, and false conception of your own brain: you have begotten it, and you would father it upon me, the ground being false, that cannot stand which you have built upon it. I know there was order in our Church, but such as needed help to hold out carnal division; the mother of confusion, the beginnings whereof in many parts were more than evident, but then say you.   

THE ADMONENT.  
WHere was the duty of a Preacher, your courage, your boldness? why cried you not an Alarm against such an enemy?   

THE ANSWER.  
TRuly Mr. David, there were so many false Alarms cried in our Church, for disturbance of the peace thereof, by men of your humour, abusing the simplicity of some Pastors, that it was needless to me to cry any more, yea of purpose I fled it, and thank God I ever delighted to handle my Text for edification of the hearers in the matter of salvation, and had no pleasure in digressions, or other discourses, yea not in an open rebuke of the sins of them who were not present to hear me. Neither is it any reason that every weakness seen in the State, or in the Church should be proclaimed in Pulpit incontinent: you cannot be ignorant, that many things are rather to be tolerated, 
Cyp. Epist. 26.  then mended with untimely remedies. Ne dum volumus importune ruimis subvenire, alias maiores multo videamur parare. Mr. David, we have had more then enough of this stuff among us: Men that will suffer no Bishops, and yet in Presbyteries will either govern all, or else nothing goes right: yea some, as if they were Episcopi Episcoporum, sit in their land-ward Pulpits, as in chairs of censure, giving out judgement, of King, State, Church, Country, and all ranks of men, condemning them in the hearts of their hearers, with injust and untimely rebukes, that never come to the knowledge of them, unto whom they are directed, this is a proud usurpation, cover it with the cloak of zeal who will, which for my part I never approved: yet this is one of the Alarms Mr. David cries for.   

THE ADMONENT.  
TO take up things then in grossest and simplest manner: 
Sect. 18.  you misliked Episcopal government, say you, because you feared tyranny, liberty, and other evils should follow on it, what is this to say, that you misliked it not for itself, but for the consequences of it.   

THE ANSWER.  
SInce it is notoriously known, and I have plainly confessed, that I misliked Episcopal government: what needs all this inquiry of the causes of my misliking. Sure it is, I misliked it upon 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 needless pains, and yet you will be doing, and to prove that I misliked Episcopal government, for the unlawfulness of the Office itself, which you will never be able to make good, you bring four arguments: The first, from a private speech of mine, spoken to a friend at the Parliament in Perth, which this way you repeat.   

THE ADMONENT.  
whether you behaved yourself so or not, let it be weighed by this little survey of your speech first private, then public: in private I will cite but one, said to have been in Perth at their first riding there. Let us go (said you to your friend) and see these proud Prelates ride, which friend of yours afterward as is reported, at your first riding in Parliament, being come to Edinburgh; and demanded of you wherefore he was come, in detestation of you answered you with your own words, he was come to see the proud prelate's ride. I know others report this somewhat otherwise, and that it was a Bishop that repeated your words in Edinburgh to that same your friend concerning you, to give you a meeting, for that you said of him in Perth.   

THE ANSWER.  
NOW Mr. David comes in to give the Reader a proof of his skill in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for lack of Canonical probations, he turns him to Apocrypha and makes up a tale here so ridiculous by his own narration, as may make men marvel what hath made a reputed wise man so foolish, he saith, I spoke it to a friend in Perth, and a Bishop heard it; was I so inconsiderate as to speak that in my private house (that time I was not out of it) that a Bishop might hear in the streets? Why name you not the friend? under generals you may say what you list: yet you distrust yourself, for you say, the tale which you bring here was said to have been in Perth (said to have been) what certainty is here? is this ground good enough? say yourself, and indeed in the next word you shame yourself, 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 think you?  Spectatum admissi risum teneatis amici. 
Without wood the fire is quenched, and without a talebearer strife ceaseth. 
Prou. 26. 20.  Have you no matter wherewith to fill up your paper, but a tale of he said and she said? and you cannot tell who said it. You will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a judge, to judge me, and is ignorant of the Law, for it stands in all ages a Law to a judge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that he should not judge by hearing, and yet he will receive against me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a vain report. Thou painted wall, 
Acts 23. 3.  thou sittest to judge me according to the Law, and smitest me against the Law? yet we must understand that Mr. David is a learned man (who will deny this that knows him?) and how ever this subject seem small, yet his skill is the greater to make such a long and learned Commentary upon so little a matter, and seeing he hath taken this pains upon it, we must all think it worthy of the reading, or else we do him great wrong, for so he saith himself.   

THE ADMONENT.  
THe words (of the fable) are short, and seem to import little, but let us consider them, they may give us light perhaps (and perhaps no) sufficient to this matter concerning all these chief points, whether it was fear of evil to come, or evils present, you spoke of, whether uncertain fear or certain sight, etc.,   

THE ANSWER.  
HItherto have we heard Mr. David his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, now follows his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of it, a cunning and most eloquent Orison upon a fabulous narration. How ever the matter seem little, Mr. David warns you he can make it much, Novit tenuiter diducere, and can out of it draw many pretty Quiddities and Illatives, upon whethers and what ifs, and can show himself a Rhethorician upon Niff naffes. Mr. David is no gross spinster, give him the grossest stuff you may get, he can twine it small, so skilled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that of little he can make much; yea, and could if need required secare cuminum: not unmeet to be Steward to some Italian Lord that would have many dishes upon small allowance, but that it were a loss to take such a good engine from the Schools, wherein if he continue the world will see that Scotus subtilis is revived in him again. But however it be, I pity you that you should not have some better subject to try your wits upon; for you shall believe me, who ever reported this tale unto you, in speaking of it was but a liar, the thing itself is a false fiction: you have not done Christianly to receive it into your care, but much more undutifully to publish it in writing, and spend so many words vainly upon it: for you have made up here a Commentary of six score and sixteen lines upon a false narration. Now you intermix a discourse against the riding of Bishops at Parliament, no less foolish than the former, for so you reason out of the Fable.   

THE ADMONENT.  
THat they were proud is argued by the effect (riding) now riding is not a fault in the person, nor for the person in itself, all the Lords road, and you call them not proud for that, it became them, it is of their place and due, than it was the fault of the office you marked thereby, for we must take heed that the word (ride) is not taken nakedly, for a simple action of riding, that had been no fault, and as little wonder; for so they had done when they were simple Ministers, but imports all circumstances, riding in Parliament, riding in pomp of horse, of harnessing, of apparel, etc.   

THE ANSWER.  
NOW truly Mr. David of a southland Gentleman you are the worst rider that ever I heard of, for you ride yourself clean out of the Saddle, and casts yourself to be dirided of all men. I told you already your narrative whereupon you build this is false; and albeit it were true, fectlesse to be used in such a purpose, except you would show yourself ridiculous: for why is riding, and riding in pomp and fine apparel, an effect of pride? tell me Good man, is it so with yourself? are you always proud when you are mounted upon your Courser, and your courting garments upon you? or if it be not so with yourself, why will you not think of another as you find it in yourself? May there not be an humble heart under an honourable garment? Read you ever of Eligius, Noviomagensis Episcopus, 
Cent. 7. lib. 2. ●ea. 20.  it is recorded of him, Cum vestibus holosericis extern amictus esset, intra vestimenta ad nudam cutem cilicio indutus erat: when he was clothed with Silk without, he had Sackecloath within nearest his body: and yet out of an outward garment you will gather pride; and as your own words bear, such a pride as is not referred to the countenance but to the heart. But in all this Mr. David, you have said nothing to prove Bishops proud Prelates, and proud not in countenance only, but in heart also; but have still proclaimed yourself a proud prattler, pu●t up with highest pride that can be, in that you will not rest in the countenance, which is Man's part, but you will judge the heart, which is reserved to God. And now Mr. David if you were there that day walking on foot in the street, and other two with you, whom I might name, there are many deceived but three were more pride going on foot with you there, then was riding on horseback with all the thirteen, though they had been there.  
Your second argument, is from a public speech of mine, uttered in a Sermon at the Parliament of Perth, there say ye, I taught that the very style of Bishops was to be abhorred, with many other imputations of yours, which admit they were as true as you would have them, yet are they but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a figgie Sword, a weak weapon, that neither helps you, nor hurts me. Doubtless if your cause were as strong as you suppose, you would bring stronger arguments to defend it, then to leave the purpose, and fall upon the person, but your allegation is false; I had, as I declared, mine own misconceptions of that estate, but never thought, far less taught, that the style and name of Bishops was to be abhorred. And albeit you think I taught much in that Sermon against Bishops, yet I remember more judicious hearers than you, who were familiar with me, marveled I had spoken so little; the just copy of the Sermon is yet extant, and when I look unto it, I marvel at it, and reverence the Lords providence, who then directed me to a conclusion, wherein yet I remain, for so were my words. That we may espy the cause of this division, let us see what part of the wall hath gagged from the foundation whereupon the building stands, and from that policy we have received from our Fathers, let that be drawn in to the rest again, then shall arise an happy union which shall assure us of the continuance and increase of God's work in the midst of us. These are the words whereunto the Lord led me, and I yet stand to them. And again, to this same purpose serves the words of my exhortation, directed to such as stood for Episcopal government, that if they had nay new light which they had not before, they would communicate it to their brethren, that we also might follow them, etc. This makes the matter clear, that I was not so far miscarried as to condemn either the name or office of Bishops, as you allege, but offered myself ready and willing to follow better light if they would bring it, or God otherwise should send it. And these words as being mine own, you use to myself in the end of this Treatise, desiring that if I have any new light I should communicate it to you, which here I have freely and truly done, wishing it may move your heart, as it moved mine. Your third Reason followeth.   

THE ADMONENT.  
I Might add the admonition given in by you subscribed to this same Parliament, where that office is called a slander to the Gospel, a defection, etc.   

THE ANSWER.  
YOur third argument is taken from an admonition as you call it, but a supplication, as I take it, subscribed by me: for answer to this, I will very plainly and truly declare the matter as it is, that men may see there is no pith in your allegation to prove that which you intent. That there was a supplication given in I hear, who penned it, or what was in it I know not, where they assembled whether in the Church, or in a private house I inquire not, present at that meeting sure it is I was not. It was brought to me by a familiar brother, to mine own 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 leisure to read it, like as I never read it: they told me it contained nothing but a supplication for continuance of Church-government, that then was. And as I have said, at that time I could willingly have contented; yea, contended for it as I might, that our government might continue, fearing ever lest the intended course had been to abolish it; but from the time I perceived that the course was not to disannul any substantial point of Discipline which we had, but only to roberate it, by restoring again Episcopal power, whereby I perceived the Church not weakened but strengthened, not prejudiced but confirmed in all her lawful liberty, I reproved myself of my former folly, and not only consented unto it, but the more I looked into it, the more I loved it, rejoicing at the preferment of Preachers for this end, and in honouring of them esteemed myself honoured. And if the subscribed Supplication hath that in it which you affirm, that the office of a Bishop is slanderous in the Church, which I can hardly think that any learned or well advised Preacher will affirm, than I make it known unto you it neither had nor hath any approbation of mine. This being the simple truth I doubt not but the indifferent Reader will think any oversight, that hath escaped me, very easily excused. Your fourth Argument now followeth.   

THE ADMONENT.  
MIght I not add also the Assemblies of Dundie 1580. at which it is likely you were, as being within your twenty years that you have been a Pastor, where (the office of a Bishop) is called folly, corruption, man's invention, unlawful, etc.   

THE ANSWER.  
IT is shame to see you allege such notorious falsehoods, I was not at that Assembly; yea, I was no Minister then at all, being but twelve years old, I was newly taken from the Grammar School in Dunbar, and entered into the College in S. Andrew's. With many such false lies as these fighteth your Fellowship against me, which yet are currant for truth in your College of Donatists, whose Spirit I justly called allying Spirit: for notorious falsehoods are carried among you in secret, from tongue to tongue, and received in your meetings for undoubted truths. This I could qualify by s●tting down a particular catalogue of your calumnies, but I will not at this time. I have only to crave of suc● as fear God, that howsoever many spare not to carry Satan in their tongue by false reports: that they also lodge him not in their ear by hearing, and receiving a false accusation: for this is required of them, who shall dwell in the tabernacle of God, and rest in his holy mountain, that they receive not a false report against their neighbour; and therefore rests assured that they will reserve an ear to hear me, before they condemn me.  
These are the four pillars of your great building, so rotten in themselves, that they fall as soon as they are touched with the finger: and what then becometh of your long discourses, inferred upon them? Are they not Bullatae nugae. bellering babblings, watery bells, easily dissipate by the smallest wind, or rather evanishes of their own accord?   

THE ADMONENT.  
HOw is your change then? and what causes are of it? This had need to have been clearly showed, declared, and proved, etc.   

THE ANSWER.  
IN this Section you return again improbitate muscae, to the point from which even now you have been 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 bethink you how to change your talk, or if still you will multiply words in vain, I contend no more in that which I have answered already: There be four things (saith Solomon) which cannot be satisfied, the grave, the barren womb, the earth, and the fire. Whether you be the fourth of these for your fiery humour, or a fifth to be joined to them for a hunger you have, and I cannot satisfy, I rest resolved to take no more pains upon you for this part of our question. Two things only you have here which must be answered. In the first you would prove, that I have much more cause to fear the evils may follow Episcopal government now then I had before: and your reason is.   

THE ADMONENT.  
CAn any human carefulness suffice unto that care? it is true, Princes have long ears, but other men's ears, they have many eyes as Argus, yet are they the eyes of others: and these others may be brought a sleep by some cunning Mercurius: Can his Majesty in such distance see the whole proceedings of Prelates, the whole and naked truth of things by such informers? by themselves, or their agents? doth he now know the deepness of mysteries? even the scurf of many actions? shall he hereafter? The pride that may be? that tyranny, liberty, as it happens to grow, their neglects, sloathes, bribes, partialities, how much less foresee how they shall be eschewed? etc.   

THE ANSWER.  
MAster David, you should have advised with your warrant, before you had reviled your Rulers, you have opened your mouth, and given out false accusations: Are you able to qualify them? 
Psal. 52. 4.  but thou lovest all words that may destroy, O deceitful tongue, if you were put to probation under pain of suffering punishment due to these sins, it would go hard with you. Neither can it be well, when every man takes liberty to accuse such as are in authority, either in Commonwealth or Church, and is not able to make it good, that yet they go away not the less without controlment: what you speak concerning fear, I confess (if that may please you) I am never without fear. Even the most pure Doctrine, the most perfect Discipline, who can secure himself that none evil shall follow it: Since in Paradise in the state of innocency, a Serpent followed Adam and Eva, and corrupted them, We are upon earth, like Passengers on the Sea, were the wind and weather never so fair, yet are they not without fear, till they come to their harbourie, because they know there may be a change: and shall we get upon earth a state exempetd from fear? or is it possible to set down that form of government in the Church, of the which we may be sure, without all fear, none evil shall follow it? Is none evil to be feared, to follow Presbyterial government? what you have inquired of the one, let me ask of you the other: can all the faults, offences, sloaths of Presbyteries, in not assembling to the weekly exercise, with divisions, disobediences, be known to his Majesty? it is more apparent, the faults of one, are sooner known, sooner dilated, sooner corrected, than the oversights of many: 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 heels, treading after them in all their footsteps, glad when you may hear or see any weakness in them, that you lay hold upon greedily, making much of little, that you may disgrace them. Is not this to imitate Satan's nature? is it not contrary to the conditions of elect Angels? they rejoice at the conversion of a sinner, you with Satan rejoice at their fall: it doth you more good than your meat or drink, to hear any blame you may impute to a Bishop. God forgive you.  
But to return, sure it is, no careful, no conscionable man can live in any state without fear: for why? Satan seeks 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 evil comes of them when they begin to change: Even as the finest wine turns into the sharpest vinegar. How then shall a man be without fear? but I nothing doubt it is in his Majesty his chief cares to establish it, and that by fencing it against all evils, specially tyranny, liberty, bribery, partiality, sloth, which you have objected, and where desperately you insinuate that the Office of a Bishop will never do good. A Wolf, say you, will be a Wolf, and all the world had sworn it; and will worry too when the shepherds back is turned: you but speak of your own, either ignorance, or evil set affection, considering how many famous Bishops, without the reverence of a Christian King, lived as Fathers to the Church, faithful Preachers of the Gospel, and died constant Martyrs for the testimony of jesus; but Mr. David will have all these ravening Wolves. The other cause why my fear should be greater follows.   

THE ADMONENT.  
THe Office of Bishops than pretended no pre-eminence, now it doth▪ then it was subject to Presbyteries, now it is freed from them: than it was bound with caveats, now it is let loose. Then every Preacher might speak against it, now none reproves, than were all alike friend and good fellow with their Pastors, now his Lordship, etc.   

THE ANSWER.  
MAster David, we know better what was wont to be in our Church then you, there was never all alike as you say in it, our government was always Aristocratick, for albeit by constitution for that time parity was allowed, yet was it not practised; there was ever some leaders, rulers honoured and reverenced by other Pastors, and good reason so should be: what else see you now, if the persons liked you, the purpose is the same? Since the beginning of our Church, Bishops, Superintendents, were never subject to the judgement of their brethren, in the matter of their office; nay, not to their Synods, but were reserved to be judged only by the general assembly; but you affirm the contrary pertly enough, looking for no controlment. Bishops are not let loose, suppose they be not left to your teddering.  
But this offends you, that they are called Lords: let me inquire at you, Is honour given to any in the Church, but for the honour of all? if they could look to it with love and humility, every one might say, Honoris vestri participes et nos sumus? Will any member of the body grudge to see another honoured; or rather in the honour of one, do they not all rejoice, and esteem themselves to be honoured? Mr. David, there is a pride which loveth honour and preferment: Our Lord condemns it, there is another pride that disdains to give it, and I may well say, it is the worst pride of the two, I will not think that either Elijah or Samuel were vainglorious, when the one was styled by Obadiah, and the other by Anna, My Lord: Surely it is a weak and vain mind, that is puffed up with so small a wind, and yet I am sure both Anna and Obadiah in giving them this honour, did but their duty. But I think M. David in this will not be contentious; for in the back of his Letter directed to Bishops, he writes, To his very good Lord: And then in the subscription within, Your L. or wisdoms: What he means by this, I know not: he will give his own reason; he saith, it is a novation and corruption to call one Pastor a Bishop more than the rest, yet he doth it, and here he practices in secret, that which he impugns in public, and so deceives his complices, giving honour himself to Bishops, which he saith, should not be given them: they have cause to fear, lest sometime he forsake them. Now you proceed.   

THE ADMONENT.  
YOu make a fair show by brags to corroborate all by the word of God, and example of the Church Primitive, jolly words, sooner said then proved, strings much harped on by divers, but to little use, and wherein the more men dive, the more they clear the contrary; it may be easily seen through all the subtleties, clouds, and colours that they cast on it, who have busied themselves in that matter, even your Saravia, even whosoever, whom the more men reads, the less effect they see in him: they, I say, who have not their eyes blinded with some other thing, such as blinds not the eyes of the wise.   

THE ANSWER.  
whether it be a fair show or a solid substance we will try when it comes to the point: You will not have it heard that the Primitive Church had Bishops: you may aswell deny that the Sun shined unto them: you call this a Subterfuge, and a large field whereunto we run to eschew the chock of the question; which say you is this, Whether these Bishops that now are, and as they are now, be lawful in the Church of Scotland: or if the oath hinder? But provoke at leisure, ere we part you will find us (by God's grace) at the chock of the Question, and yourself chocked with it for all your boast; but I must first go through this hedge of briars and Brambles which you have laid in my way.  
You set light by our Saravia as you call him, but you deceive yourself if you think our strength is in Saravia: for mine own part, I never read him so much as I have done you, and of that which I have read, I see Saravia will stand for himself 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 hear he is: it were greater manhood to encounter with Downame, you dissemble that you know him, but if you do and mislike him, he is ready to fight with you in that cause, till your Logic pan be clean dried up or the cause renounced.  
One thing you have, that no man can see any thing in Saravia, but Sophistry and falsehood, except those whose eyes are blinded with some other thing, such as blinds the eyes of the wise: you would seem here to be modest, yet of purpose as mordent as you may be, whom you would insimulate of bribery. Advise with yourself, 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, only the Dorit Muse hath been strange unto you: you were capable enough of her instruction, but she took no pains upon you: it is meetest you should mean you to Melpomene, her mourning moods might procure you pity, but out of your pride and male contentment to blot such as you are bound to honour, and secretly to insinuate that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such as gave judgement for gifts, is intolerable presumption. I protest before God, I know none such in the Church, I would not say it for all the world. If any such be, of all men they are the most miserable: if they be not, Mr. David declareth what manner of man he is, and woe will be to him that would bring such a shame upon Israel without a cause, if he repent not. As for me I thank God, I was never stained with covetousness nor filthy lucre, 
Psal. 26. 9  I defy all flesh. Lord, gather not thou my soul with the sinners, nor my life with bloody men, in whose hand is wickedness, and their right hand is full of bribes: but I will walk in mine innocency, redeem me and be merciful to me, my foot stands in uprightness, therefore will I praise thee O Lord, in the Congregation. Now you go on.   

THE ADMONENT.  
TOuching our Church and Bishops being in it before you were borne, 
Sect. 22.  if so be, so is Popple among Wheat before it be shorn, of great ancientness, Co●uall springing up with it, and in the ground perhaps before it. And incontinent. You will find it difficult enough to prove that Bishops were recevied in our Church wittingly, willingly, by choice, and free consent. etc.   

THE ANSWER.  
IF I prove it not without difficulty, and make it plain to the judicious indifferent Reader, let me be blamed. Your refuge, that Bishops were in our Church as Popple among Wheat, will not relieve you: for you will find them planted in this soil, watered, nourished, and defended by the best Fathers of our Church. In your scorning of uniting or reuniting Bishops and Presbyters; Weeds as ye call it, with wine, speaking oft-times so barbarously for want of better, you do but show yourself most worthy to be scorned, as ignorant of all Antiquity, which could very well inform you that a Bishop without a Presbytery, is an head without a body; and a Presbytery without a Bishop, a body without an head. Where, by a Presbytery I understand that which Ignatius calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Consistory of a Bishop, subordinate to him, afterward called his Chapter, because they were instar Capituli Episcopo, which serve for assistance of him in weighty matters, as also to take care that the possessions of the Bishopric should not have been dilapidated. Then is it well when they both go together, every one in their own place to do the work of God. But no marvel Mr. David denies that Bishops were in the Primitive church, or that our own church once allowed them; for he is bold to deny that any Father, or Brother of our present Church, approveth the Office of Bishops, but esteems it as followeth.   

THE ADMONENT.  
1 THe Office of a Bishop is unlawful in itself; 2. More unlawful in this Church of Scotland; 3. Unprofitable in it importing tyranny, and is itself tyranny; 4. Doth and shall import more liberty and looseness of life in itself, and in the Country, with Papistry, senslessenes, Atheism: some that thought well of it in the beginning, think worse of it now. Consider the experience in boldening Papists in so unlooked for manner, so many witnesses in our chief Town since Bishops got government, as was not nor durst not be in all Scotland when Presbyteries had government. Now Corruption flows and overflows the whole Country, and defaceth the face of a most beautiful Church.   

THE ANSWER.  
MAster David continues yet in his humour, & adhuc in Aegiptum evagatur, 
Nazianz. orat. ad Eu●om.  & patitur se in Assyriam pertrahi, framing himself to the manners and fashions of Egypt and Assur, he raileth against Israel, forgetting all piety, and modesty, and truth that becometh the holy people, whereof he professeth himself to be one. He denies that any either Father or Brother of the Ministry in Scotland allows the office of Bishops, except it be Bishops themselves: this is a notorious untruth, he still affirms it is unlawful and unprofitable, but upon what reason we will see when we come to the Question. If ye had spoken this out of knowledge that the Episcopal Office in itself, is unlawful and tyrannical, you would have given some reason for it, but when you come to the point, you show your self a coward, turns your shield on your shoulder, and fairly flies the combat. You would seem a great Captain, and make your fellows believe that you were matchless, but strike not one stroke to defend their cause, or hurt the contrary; but if crying may win the field, than should be bear away the victory, for still he cries it is unlawful, tyrannical, and what not? the reason is, Mr. David saith so, and any silly wife could say as much to a cause as you do here: for you bring but words, and so could she, suppose hardly so many as you.  
In your other speeches you show yourself so full of malice, that before you want dung to cast on the face of your Brethren, whom you seek to disgrace, you had rather rake it out of the belly of your Mother: for what say you? Is not the whole Church overflowed with Papistry? God forbid, but rather the deluge of waters which was before is begun to fall. See you not the tops of many mountains discovered? and by all appearance, if the Lord by the care of a prudent Prince, had not provided this remedy of Episcopal authority, it might well have fallen out, as you say, that the spawn of Papistry would have overflowed all. Otherwise tell me what would you have done to prevent it? Excommunicate them? so might you quickly have equalled the sick wi●● the whole, or 〈◊〉 have infected the whole with the sick▪ What else could you do, unless it had been to draw the matter to the needless hazard of a battle, as seems by you words, They durst not, say you: what is it to keep a man that he dare not? The Ecclesiastic sword you know was contemned; the 〈◊〉 sword, that is the last remedy; praised be God we have a better: all your Physic is violent. Cut off▪ cut off▪ but a prudent Prince in more moderate manner can effectuate peace, give authority to truth, and falsehood falls to the ground.  
And where you say that the face of a most beautiful Church is defaced, meaning the Church of the first town in the Kingdom: how unrighteous, undutiful and inconsiderate are you? Is it your pleasure to spit in the face of your Mother? delight you to uncover her shame, if you could find it? and where you cannot, is it your sport to black her face with the soot of your calumny, and then call enemies to look upon it? What say you, Mr. David to the Church of Edinburgh? Is it not still a Mother Church? Is not the way of God truly taught in it? Hath it not learned and famous Preachers of whom you are unworthy? Is there any defection in it from any point of truth? How then defaced? By Masses (say you) said in it. Were they public? You dare not affirm it. Were they stolen in secret? You cannot deny it, and yet discovered by the vigilant care of their Bishop and Pastors. Thanks to God, such abomination dare not be avouched 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 City scarce twelve are found miscarried by seducers, and those also of no credit nor countenance; who, when they are tried and examined, profess they had done it of simple ignorance, and that they abhor the Mass so much the more, because they have seen it, offering themselves most willing to declare their public Repentance, to remove all offences given by them, out of the hearts of others: and among them seeing there was not one Burgess of Edinburgh deprehended in this fault, why blame you the town● for it?  
Tell me, I pray you, was the Church of Ephesus defaced, because some false Apostles did creep into it? find you not the contrary? that the Bishop of Ephesus, called there the Angel, is commended, for that he had examined them, and found them to be liars. If the Church of Edinburgh had fallen away (which GOD avert) as the Church of Thyatyra did, and suffered jezabel a false Prophetess to teach and deceive the Servants of God; there than you might say it were a defaced Church, I suppose (which I hope in God shall never fall out) that Satan had a Throne there, as he had in Pergamus, yet seeing there is a Church that will not deny the faith, no though Antipas should be slain, how say you the face of the Church is defaced? But the contrary is manifest, Satan may creep in there like a thief (thanks be to God) he hath no throne there: what villainy can he work, which they punish not? Can you say any of their Magistrates, Councillors, Ministers, Elders, Deacons, or any honourable man of the body of their City, is stained with that Heresy? How then is the face of their Church defaced? And truly, though that many such were among them (as you have said) which yet is not, it were no marvel to me, when I remember the Apostles saying; There must be Heresies, that such as are approved may be tried? Where there is no wind to carry chaff away, how shall the Corn be discerned? where there is no Heresy how shall they be known who are confirmed in verity, rooted and grounded so in Christ, established and built upon the rock, that no wind of contrary doctrine can carry them away? Traduce as you will, this is the truth, for many reasons is that Church worthy to be commended; but in my judgement, this is the greatest commendation that ever it got, that subtle Heretics with the seed of false doctrine, creeping in into her bosom, to seek an advantage, can find either none at all or very little. Yet your other Assertions are more impudent: it contents you not most wrongfully to have defaced a chief Church in the Kingdom, now you proceed to do the like unto all other Pastors and Professors in our Church.   

THE ADMONENT.  
I Know many do countenance Bishops, because they have to do with them, and give them obedience as a man would give his goods to arobber (let not the comparison seem odious, for in this they are alike) that he take not his life also; because he is not able to resist him. I know, some fear their menaces of Deposition, Suspending, Silencing, putting them from their flocks, takes it for a just fear, and so a compulsion, so themselves to be excused: but that from their hearts like of that Office, I know none, such as you speak of.   

THE ANSWER.  
THE words of the righteous are steadfast, and what is it, that you can justly reprove in them? 
job 6. 25.  I have spoken it, I speak it over again, and I know it, that many worthy Fathers and Brethren of our Church, are of that same mind concerning Church-government, that I have here declared. As for those whom you say you know to be otherwise minded, look what a miserable Patron you are unto them (if any such be, for in this you have lost credit) you make them all temporizers, dissemblers, silly timorous bodies that countenance Bishops not from their hearts, but for fear and for compulsion. Mr. David, 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 yourself are with you: you spare not to call them dissemblers, etc. Since so it is that you take liberty to speak 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 remains, but that it be publicly proclaimed, The Good man of God's Croft his tongue is no slander.   

THE ADMONENT.  
AND that which you pretend of the advise of this present Church, comes under the same count, nothing voluntary nor by ●hoyse, but forced by such fears, just or apprehended for just, neither by the Church customably assembled, but by a number propped out, for the most part by Bishops, to that effect.   

THE ANSWER.  
THat Mr. David may be known for a complete Conuitiator, as he hath hitherto spared no estate untouched; for he hath set out the King having eyes and ears not his own, that may deceive him, as though we had so inconsiderate a Prince as to judge by the eyes and ears of other men. Bishops he hath painted out for Tyrants, Bribers, Libertines, Usurpers. Pastor's reverencing Bishops he hath made false, dissemblers, silly bodies. The whole Church he hath given out to flow and overflow with Heresy. The principal Church in the Kingdom he hath described to be a defaced Church: so now, as if those were too little in his last fury, debacchatur in supremam Ecclesiae Synodum, binding up all his former railings in one bundle. The Assembly was convocated by his majesties will and authority, a part of his Christian and Kingly power; the Bishops of the Church present in it. Pastor's having commission to vote from their presbyteries, many Noble men honestly affected to religion, unspotted, yea, unsuspected in it; many Commissioners from the most famous Churches and Towns of the Kingdom. All these assembled together, Mr. David not with powder, but with his pen, blows up into the air 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 Episcopal government, now after better advisement; of whom it is known that before, they suffered imprisoning for impugning of it: whereof I do but warn him by the way.  
In the remanent of your Sections, after your own disordered manner, to tell you as the truth is, like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, you compass about mine Apology without order, making a proffer to many places in it, not lighting nor resting upon any, to speak it in Scots, you fly bumming a throat after the manner of a drone Bee, making a great sound and noise, but little labour, no honey, no solid reason, no truth, no learning uttered here, only iterate invectives, not worthy to be insisted in, except I would Actum agere. Your misconstruction of Joseph's preferment for the good of his Brethren, as if I had so spoken of myself, confirms me in that which I perceived before, that you are but a vain discourser, pleasing yourself in Argutijs, silly, fectlesse, and impertinent conceptions and speeches. And therefore being loath to weary the Reader and myself both any longer with your Batt●log-Tautol●gies, I presently commit them to the South wind to be carried away from your Peele-house at Preston, with the remanent smoke of your pans, to the water of Forth, and so bid farewell to Mr. David in his fury, and now turn me to speak with him in his more sober mind.   

THE ADMONENT.  
WHat is there then to be done here will you say? even this certainly as you said sometime yourself, If you have gotten new light which you had not before, communicate it to others your Brethren, that they also may follow you in their hearts, and know they yield to you in a good conscience, etc. Let bitterness be removed, let the cause with calmness and meekness be considered.   

THE ANSWER.  
NOw at length M. David, the evil blood begins to fall from your heart, God be thanked, and you are come to some coolness, suppose not kindly enough, yet of your former Fever wherein you raged, yet it puts us in hope, you may recover of this disease betime, what you have here said, I receive ●buijs ulnis, any light I have I will willingly communicate, bitterness ● agree be removed; Perit enim judicium, ubires transit in affectum: I wish therefore perturbate and preiudicat affection may be laid by: 
1 Tim. 17.  It is only these two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that fights against Episcopal government. To be short, I embrace all your conclusion, and every condition of it, except only where you will me, not to disguise my speech by sought out sentences▪ and ostentation of reading, to juggle the judgement of the simple, I must warn you, that whether your word stand for a i●gulator, or a deceiving juggler, your deed comes too soon▪ against your protestation, even now you craved bitterness may be removed, and you cannot leave it, but to use your own Proverb, A Wolf will be a Wolf. Naturam expellas furcalicet usque recurret; And as to my manner of writing, I cannot change it: I want not my own reasons, neither have you any cause to complain of it. Now we go to the question.   

THE ADMONENT.  
I Go from all that long disputation. 1. Whether Bishops be lawful. 2. Whether they were, and how they were in the Primitive Church, which you claim to. 3. How they were in our own Church at the beginning, or leaves it to a fitter time, and allegeth how ever these things were, they are not lawful now to us; 1. In respect of our oath, since our oath; 2. in respect of our Discipline more profitable for us.   

THE ANSWER.  
NOw Mr. David having of a long time traveled with wickedness, and conceived mischief, at length bringeth forth a lie. 
Psal. 7. 14.  When all is reckoned and counted the matter comes to just nothing: Et magno conatu murem tandem peperisse videtur. Who could have looked but that Mr. David who so largely and liberally hath condemned Bishops in word, would have brought at least one argument against them? he doth it not, but rather destroys all that he hath said before. You cannot eschew this; you have multiplied words, and by most sharp invectives have condemned Episcopal government: you have called it tyranny, and unlawful in itself; and now you remit the lawfulness or unlawfulness of it to be disputed. Truly good man you have wronged the party, and abused the Reader: for, according to reason, you should have disproved Episcopal government before you had condemned it; but after that you have condemned it, is it not your shame to remit it to further reasoning? In the one you have showed superfluity of malice, moving you to speak evil of it▪ in the other penury of knowledge, that you have no reason to justify you in the condemning of it. Thus have you showed yourself, in initio confident 'em, in facto timidum; one that feareth to fight, but is bold to brag. You will not simply give over the combat, but declines it fairly for this time, and puts it off to a better time: but in my mind a better time could you never have had then this, seeing you have gathered your friends, and have mustered you Army, and ordered it out of your ripest wits in six sheets of paper before you; what a shame is it, that in so feeble manner you should turn your back, and leave all that you have sent and said before? You have braved a Bishop in presence of your friends, now he stands before you, and you dare not look him in the face, nor strike one stroke at him in this quarrel, that the office of a Bishop is unlawful in itself.  
But to pursue you even to the uttermost point, whereunto you have fled; in this also you show yourself weak, yea, ridiculous: for now you have drawn all your speech to this Assertion, and I pray the judicious Reader to consider it, Howsoever Episcopal Government in itself be lawful or unlawfall to other Churches, or sometime lawful in our own Church, yet it is not lawful now. A Paradox indeed: I think Mr. David speaks not simply, but grants it by concession. But taking it as he gives it, let us hear it over again, Though Episcopal government in itself were lawful, lawful to other Churches, lawful once to our own Church, yet now it is not lawful. To prove this, Mr. David brings two Reasons, which had need to be very strong, it being a strange Position they have to defend: but the Reader shall by God's grace see it made plain, 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 Controversy stands upon these two Reasons, I set them down truly to you, as Mr. David hath set them down to me.  

The first REASON.  
We may not receive Bishops, because the oath in conceived word is against Hierarchy.   

The second REASON.  
In respect of our received Discipline more profitable for our Church.   

The Confutation of these reasons.  
BEfore I come to a just examination of these Reasons, I will only present a view of their weakness to the Reader, in these words. In the Confession of faith, sworn and subscribed by the Preachers and Professors of this Land, they have abjured the Pope's wicked and worldly Hierarchy. Mr. David leaving out the differences of Papal, wicked, worldly, makes mention only of Hierarchy: which, in itself, signifies an authority or imperative power in things sacred: Who will abjure this? but to declare their meaning, they added these three differences, Papal, worldly, wicked: but Mr. David to declare how he distrusts his own cause, deceiveth the simple, by putting in into his Reason the Word Hierarchy only. By this, any indifferent Reader may see that Mr. David deals not truly, nor faithfully, nor like a man defending a good cause, but foreseeing that these words would destroy his Assertion, of purpose he leaves them out.  
His second Reason is without reason, and against the very rules of reasoning. This is Petitio principij, he begs the question, and takes it for a principle, which is the Controversy itself, as shall appear in our improbation. I will not be presumptuous to dispute that which is concluded already, and past in a Law. Only to clear the proceedings of our Church from the wrongful imputations of malcontents, I give an Answer to all their Objections in these Positions following.  

1  
Episcopal government in itself is lawful, and of all other hath best warrants in the Word. Mr. David hath declined this question, yet will I give to him and others such light in it as God hath given me.   

2  
No Church since the days of Christ unto our Father's days, was without Episcopal Government, and Mr. David cannot show one instance to the contrary: for, howsoever in some reformed Churches Superintendents were placed, the name being only changed, the matter remained.   

3  
The Church of Scotland in her purest estate, enjoyed the Gospel with Episcopal government for the space of twenty years, as may be proved out of the Monuments of our Church, for there you will find by Acts of general Assembly, 
An. 1561.  Ministers ordained to be subject to Superintendents. 
An. 1561.  A Law craved from the Lords of secret Counsel, for punishment of such as disobeyed Superintendents. Power to hold Assemblies twice in the year, given to Superintendents. 
An. 1562.  Power to transport Ministers given to Superintendents. 
An. 1562.  Power of divorcements taken from Ministers and given to Superintendents. 
An. 1573.  Power to admit minister's, and depose them, given to Superintendents. No religious Books to be printed but by advice of Superintendents. 
An. 1563.  This was the order of our Church all the days of john Knox, etc.  
Here you object, first, that the offices of Bishops and Superintendents are not one: and why? I am sure you know in power of signification they are one; in power of jurisdiction they are declared to be one by Act of general Assembly, Anno 1573. what power a superintendant had by the law of our Church, that same power a Bishop had by the same Law: And those Countries which had Bishops of the reformed Religion, precedent over them were never committed to the care of Superintendents: but the Bishops exercised all points of jurisdiction pertaining to them, without any contradiction made to them by our Assemblies.  
To ●ay yet further, there was appointed by the general Assembly, some Commissioners, to be assembled with other Commissioners appointed by the Regent, and Lords of Council, to entreat of Ecclesiastic jurisdiction, & establish it. Commissioners for the church, beside sundry Superintendents, were Mr. john Knox, M. john Craig, M. john Row, M. David Lindsay, with others that were in the year 1564. The same Commission renewed again by the Church, Anno 1567. and again, 1568. a Supplication from the Assembly to the Regent, M. john Willok, superintendant of the West, being then Moderator, was directed, desiring that such as were appointed by the Lords of his highness Council, and by the Church, might meet, for settling church-Iurisdiction. After this, in every assembly the same suit is renewed, till at length, An. 1571. the government of Bishops is ratified by act of assembly. Thus M. David, you see Bishops willingly received into our Church.  
Your other Objection is, Superintendents had their Office from the Church: did their Office by advise of their Brethren, and were countable to the Church for it. Tell me I pray you, what else see you in Bishops? Their Office and power is from the Church, their temporal preferment, their rent and maintenance, is conferred by the King; yea, good reason it is that his Majesty have the nomination of a Bishop, out of lytes of honest men given in by the Church: What novation is here? You will find the nomination of Superintendents referred to his highness Counsel in his majesties minority, because they gave them their maintenance, see Act of Assembly, An. 1562. Again, Superintendents did by advise; good reason: see the Law prescribed to Bishops of old, An. 1573. that no Bishop admit any Minister, without adu●se of three well qualified Ministers of the bounds. The same stands now, and can you say that any Bishop in our Church stands against this, except only that where the Law binds them to use the advise of three, they use the advise of six, or ten, or thirteen if they may get them? What can you say against this Mr. David? See you not here a constant form of government in our Church? See you any other Bishops now then were in the days of john Knox? Here say you, Superintendents were changeable? but you should have cleared yourself, not deceived the simple people under ambiguity of words. Tell the truth, were any of them changed in their time, or was there any cause might have taken from them the office of a superintendant, but such as might have also deprived of the Office of Preaching and all other offices in the Church? In which case Superintendents, Bishops, and Pastors, both might and should lawfully be deposed; but God be praised such examples feil not out in our Church.  
Oh but Superintendents were subject to their Brethren. Here also you lurk under the shadow of doubtful speeches. Will you say that Superintendents were subject to the censure of Ministers, over whom they had the inspection? The contrary is true, our Fathers foresaw the peril of that, and exempted them from it; reserving them to be judged by the general Assembly, as I have cleared before: and doubtless there could be no order where such as should correct the faults of others, are put under the censure of thos● that should be corrected by them.  
You still reply, there is now (say you) no general Assembly to censure them: but you may know that the same Law which restoreth the jurisdiction of Bishops, ratifieth also general Assemblies, howbeit in a reformed State, the power to call it belongs to the Christian Magistrate, and seeing it is the Parliament of the Church, the great Ecclesiastic Council of the Church, the calling of it, except upon very urgent occasions, proveth often more hurtful than helpful, but where great and weighty causes require it, you may be sure the Prince will not refuse it.  
But your great grudge is here, that Bishops are not under the power of Ministers to be cast out of their places by plurality of voices You dream of an assembly that would find the authority unlawful, and depose them all: but you are deceived; our Ministry are not so affected, they see the necessity and utility of this calling: they who disliked it at the first, are now brought by reason and experience to allow it, and where you will find one discontented with it, I warrant you twe●tie who are pleased with it, and thank Go● for it.  
Speak no more then of the exemption of Bishops from censure, there is a Christian King, there is a Council of Bishops, till necessity require a national Assembly, and it is not denied to any in the Church or Kingdom to complain, accuse, delate, Bishop or Archbishop, that he may be brought to his answer, and tried; yea some that have complained, have been answered with justice, to their satisfaction.  
In a word, let it be told you in name of all the Bishops of our Church, our Calling is of God, allowed by the general Assembly, ratified by our most Christian King and States of the Kingdom. Our care is to discharge it in the best sort we can, when we have done all that is possible for us, there are many of you ready so far as you may to undo it, out of an evil humour, more narrowly looking to negligences then to observe pains and good diligence: we are men, and may fall as others, but our faults should not be abused to condemn our function, more than the faults of Ministers condemn their Ministry. We claim no liberty, but are ready by God's grace, to answer all our Superiors, and be censured by them as the meanest in the Church. And we carry this humble mind, that if you, or any other, in love and good affection, will signify to us wherein we offend, we will either satisfy you by reason, or willingly amend it: yet so that we will maintain the honour of our charge and calling, and not leave it free for every man to rail against lawful authorities, whereof I pray you consider in time, and be more sparing to spread such invective Libels: for, it will be thought a contempt of them whom you are bound to honour, and if you suffer punishment for it, you will not suffer as a Martyr, but as a malefactor, which I wish may not befall you.   

4  
So long as this Episcopal government stood in vigour, there was nothing but comely order in our Church, Father's honoured as Fathers, Ministers agreeing in pleasant Unity, without any Schism among them, singular peace between the King his Majesty and the Church, t●ey going together like Moses and Aaron, to do the work of God, without grudging, anger, or division, than the Gospel flourished, and no professed Papist was in the land, but with decay of the one ensued a lamentable change of the other, which cannot be mentioned without grief, and I wish for ever may be buried in silence. Always at this door of unhappy division, Papistry creeped in again into our Church; it was sown then, it took root then, it buddeth now; and by a false kind of reasoning, A non causa pro causa, it is imputed to Bishops now, but as with the decrease of Episcopal government it entered: so I hope in God with the credit, and author●tie thereof, it shall go to the door again, Only the Lord cloth his servants with his righteousness and salvation, let his urim and Thummim be with his holy ones. The Lord set our hearts rightly to seek his glory, then shall his helping hand be with us. There is no fault in the cause, God grant it be not found in our persons.   

5  
Episcopal government began first to be withstood, An. 1575. This is the first time that Commissioners for eschewing of alleged ambition, are appointed to be changed yearly. The same time authority of Bishops is called in question: some with it, some against it, the matter is referred to the advisement of three for every opinion, whose names are inserted in the act: they resolve on these conclusions. It is not thought expedient, the question be answered at this time, but if any Bishop be chosen, who hath not such qualities as God's word requires, let him be tried by the general assembly, and so deposed. 2. That the name of a Bishop is common to all Preachers, whose chief function is to preach the Word, minister the Sacraments, and execute Discipline. Yet of this number some may be chosen to oversee and visit other bounds beside his own Flock, with power to ordain and depose Ministers, with advise of the brethren of the bounds. Perceive here how loath wise men in our Church were to quit all grip of Episcopal government.   

6  
And again, the Office itself coming in contempt for the evil qualities of them that had it, whereof some were professed enemies of Religion: it was laid by and suspended, An. 1580. But not simply abrogate, as will appear by this threefold consideration: First not the Office, but corruption of the Office in Bishops is impugned, so beareth act, An. 1578. For as much as there is great corruption in the estate of Bishops, as they are presently made in this Realm, whereunto the Church would provide remedy in time coming, therefore further admission of Bishops is discharged till the next assembly. An argument by the way to Mr. David, that they were before in the Church, and had their ordinary admission of the Church. Then in the next assembly holden that same year. june 11. Sect. 3. It is concluded, that the former act shall be extended for all time to come, aye, and while the corruption of the estate of Bishops be removed, and that all Bishops already elected be inquired particularly to submit themselves to the general assembly concerning the reformation of the corruption of that estate of Bishops. Nothing here you see against the Office, but against the corruptions.  
Secondly, albeit anno 1580. Episcopal government was disallowed; yet that it was not done with full consent or approbation of the Fathers of our Church, will appear by that act of revocation: which if a man will consider, he shall find procured by the wisdom and foresight of some wise and honest men of the Ministry, who contenting to submit themselves to the present government, and loath to trouble the Church for that matter with Schisms, and divisions, (which you and yours cannot do) did notwithstanding leave an open door to their posterity, to bring in again Episcopal government, when they should see it expedient for the Church. See the act. An. 1583. Sess●. Concerning th● question moved to the assembly, if the general Church have power to provoke, whatsoever things done by them, or any particular member of the same, to the hurt and prejudice of the Church, or not. The brethren after reasoning and disputing, at length voted affirmative in the question, that the Church had power to do the same: No exception here of any act, made either for Bishops, or against them.  
Thirdly, the abdication of Episcopal government which was made; was made without consent, yea contrary the will of them by whom it was concluded in the Church, for Episcopal government being practised in our Church from the beginning, was established by act of assembly, An. 1571. Whereat were present Commissioners from the Regent's grace, and Lords of secret Counsel, in his highness name, being also required specially, and to this same purpose by the Church: there it was agreed to stand during the King's minority; and therefore when first his Majesty perceived an intended novation in Church-governement: his Highness discharged it, and protested against it by his letter registered in the Books of general assembly, An. 1579. ●ul. 7. What can you find out of all this, why Episcopal authority should not be restored again? or rather see you not many reasons that should move us to receive it?   

7  
As for your alleged oath, whereby you make the simpler sort believe, that our Church hath abjured Episcopal government: the strength of your cause is in it, but it shall be known to be as weak as the rest of your defences.  
For first of all, an Oath should be defended by the lawfulness of the thing that is sworn, and it is no good ground in Divinity, to defend the thing that is sworn by pretence of the sacred authority of an Oath. This order you keep not.  
Secondly, since the most part of Preachers in our Church, gave no Oath for Discipline at all, for mine own part it was never required of me, and I know there 〈◊〉 many others in the same estate: What reason is it, that the Oath of some, albeit they had made it (as you say) which will not be found, should bind others that made it not.  
Thirdly, when it was appointed by act of Parliament, An. 1572. januar. 26. that the confession of faith which therein at length is expressed, should be sworn and subscribed by all Churchmen, the government which then was in our Church was Episcopal, for the Oath and subscription is ordained to be made in presence of the Archbishop, superintendant, or Commissioner of the Diocie, as the words of the Act plainly imports, so that this Oath makes no renunciation of Episcopal authority, but rather ratefies and approves it.  
Fourthly, concerning the latter Negative confession, whereof it is most likely you mean, what will you find there against Episcopal government? Nothing at all: it is a good confession, many Pastors, professors of our Church have sworn it, subscribed it. other, say you, an Oath is conceived against Hierarchy. Mr. David, speak as the truth is. (Now Rahel takes the Idols, and hides them in camels litter) Now Rachel blushes for shame. Now Mr. David steals away the chief words of the confession, and hides them for fear they should tell the truth, and shame him: will you say M. David? Hath our Church renounced Hierarchy simply, all sacred authority, all order, all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? say it not for shame, there are the words: look what we have renounced, these are the very words of the Oath, We detest and refuse, the usurped authority of that Roman Antichrist, his worldly Monarchy, and wicked Hierarchy: Therefore saith Master David, we detest all Hierarchy: Why mutilate you the words? and why falsify you the words which you bring by a corrupt sense of your own? which I will prove was not the Subscribers mind. Will you condemn Episcopal government under the name of Papal, usurped, worldly, wicked Hierarchy? Is it ignorance hath moved you? who would think you were so ignorant? or if you know better, what malice is this to bear down a good thing under an evil name? Were not Bishops in the Church before a Pope was in Rome, at least before Antichrist was hatched in it? Have any sort of men in the Church done more, suffered more, to destroy Antichrists Kingdom than Bishops? yet you will have all Bishop's Antichristian.  
Let us first see the judgement of the Fathers of our own Church plate contrary to M. David's, it may be he will reverence them, and think shame of his own folly: when M. john Knox got licence from our general assembly to go into England, they wrote a Letter with him of this tenor: The Superintendents, and Commissioners of the Church of Scotland, to their brethren the Bishops and Pastors in England, that have renounced the Romish Antichrist, and do profess the Lord jesus with them in sincerity, the perpetual increase of the holy Spirit. See it registered in our assembly Books, An. 1566. M. David, did our Fathers esteem Episcopal government Antichristian Hierarchy? Do they not plainly disjoin them, writing to Bishops that had renounced the Romish Antichrist? O, but it will be said, Our Church was then in her infancy; it may be you make them all Infants: all the worthy, learned, and unspotted Superintendents of our Church, john Willok superintendant of the West, john Winram of Fyfe, john Spotswood of Lowthian, john Erskin of Din superintendant of Angus, john Row superintendant of Galloway: make Infants also of M. Knox, M. Craig, M. Lyndsay, M. Hay, with many more I cannot name, present at the writing of that Letter: all these may well be Infants, where a man of your experience comes out: but believe me, we have not seen many such old men in our Church since.  
Now as this sense, which you make of the word Hierarchy, is against the mind of our first Fathers; so is it against the mind of the swearers and subscribers: and are you not a foul abuser to enforce upon them a sense whereof they thought never? This is clear as the light. For why, did not his Majesty swear and subscribe that confession of Faith? This was his royal and most Christian oath, offered to God in defence of his truth. Did not his Highness there, and at many other times, profess openly a renunciation of that wicked Hierarchy? Will you infer upon this, that his Majesty therefore abjured Episcopal government? I dare appeal to your own knowledge, hath not his Majesty kept one constant judgement concerning Church-governement ever from his young years? doth not the inhibition of novation in Church-governement clear this? doth not the public printed Declaration of his highness intention prove it? doth not all his highness speeches, and actions, before the subscription, since the subscription, declare his highness approbation of Episcopal government? and yet you would make it to be believed of the people, that his Highness renounced Episcopal government, when his Majesty renounced Hierarchy, usurped, Papal, wicked: this, or else a worse, must be the drift of your language. Truly you may thank God you have to do with a clement and gracious king. And that this same which is his highness mind of that Article, is also the mind of most part of the ancient teachers, and other brethren, learned, godly, unspotted, who have well deserved of the Church present, by fidelity in their ministry, will be cleared also: I will not go about in any inordinate manner to seek subscriptions to this purpose, but when it shall be required by order in the Church, you will find a cloud of witnesses standing against you, to improve this calumny of yours: yea, many times in my younger years have I heard famous and ancient Fathers of our Church, who have seen the first beginnings thereof, affirm, that our Church could not consist unless Episcopal government were restored again: this they spoke when there was no appearance of it, and when Episcopal government was in greatest disdain, and at that time being unacquainted with Church discipline, I thought strange to hear it.  
And here again, Mr. David, I am in doubt with myself, what to think of you, seeing I know no other oath you mean of, and you have touched none other in your Treatise admonitory: what hath carried you to t●is absurd affirmation, that the oath conceived against Papal, usurped▪ wicked, worldly Monarchy, and Hierarchy, is against Episcopal authority? shall I think ignorance hath done it? You are given out, and bragged of for a learned man, and a Writer. Or shall I think malice hath done it? you are counted for a Christian, and so I think you be: what ever hath moved you, sure I am, it hath miscarried you: for let me tell you, when Zorimus Bishop of Rome, sent over his Legates to the council of Africa, wherein were assembled two hundred & seventeen Bishops, among whom it is thought Augustine was one, to prove that it was lawful to appeal unto him from all Bishops in the world, alleging this power was given by the Council of Nice: after long deliberation and inquisition of the most ancient Copies of the Council of Nice, his fraudulent usurpation was discovered, and he warmed by these Fathers never to attempt any such thing in time to come. Many reasons they gave him (as indeed they had all reason for it) specially this, that the grace of the holy Ghost, had not withdrawn itself from all other Provinces to rest in one alone, to discern there the right of all causes: wherefore they willed him to abstain from such ambition, Ne fum●sum saeculi typhum inducere in Ecclesiam Dei videatur. Here Mr. David, you see a solemn rejection of the wicked Hierarchy of the Bishop of Rome: Did these Fathers by so doing reject Episcopal authority exercised by themselves allowed, accepted, embraced, and reverenced in their Churches. Thus have I made clear that you have feigned a sense of that article contrary to his majesties mind, contrary to the mind of the first Fathers of our Church, contrary to the mind of the present Fathers of our Church, and contrary to the mind of the ancient Fathers of the Church primitive in the four hundredth year.  
And if I should draw you up higher, are you able to deny that Episcopal government was in the Church before that Romish Hierarchy was hatched out of the the shell? What hath the one of them to do● with the other? Hath the Romish Church been more impugned by any then Orthodox Bishops? Or hath any sort of men been more persecuted by the Romish Hierarchy, than reformed Bishops? Why are you so unrighteous as to oppress the one under the name of the other? Were all the Bishops who suffered Martyrdom in the first three hundred years, guilty of that Hierarchy which you have condemned? And if I should draw you yet up higher, I see as much light in the word of God, as gives warrant to me of the lawfulness of Episcopal Government, and I doubt not will serve to content reasonable men when they shall hear it. You provoked me to this point; but you turn your back and fly from it, and I have not any leisure to pursue a flying man, having better studies I would more gladly overtake: yet something will I subjoin for discharge at least of my duty.   

8  
These things therefore so standing, the Question will be thus: Seeing Episcopal government in itself is lawful, seeing all Christian Churches have had it, seeing our own Church had it ratified by acts of general Assembly, for many years, with an happy success of the evangel; seeing it was laid by against the will of a Christian King in his minority, against the will of his highness Regent, and Lords of Council, well affected to Religion, and that not simply, but with a power of revocation: queritur, whether if or not, a Christian King in his majority, requiring a restitution of it, the present Church hath done well to receive it in again; especially, seeing it is done without destruction of that policy so long advised, and added at length by the Fathers of the middle age of our Church, for strengthening of our Discipline.  
To contract then all the matter which you have spread out with a multitude of idle words, into a short sum; 
☜  There is no new Discipline brought into the Church, but the ancient restored to th● former strength, no point of later policy abolished, but established, and an happy union made every way between them who should agree in one, to do the work of God. This is my judgement, and I esteem by it the name of the Church of Scotland honoured, a Christian King in his most reasonable desire satisfied, the peace of the Church happily procured, the mouths of adversaries stopped, offence from weak and simple ones removed, and much more good easily effected, if contentious and vain spirits would not hinder it.  
Thus is the very state of the question cleared unto you, so that you have no cause to cry out as you do, Who should teach us but Bishops? and if they will not, our blood be upon their heads. You seem to be very earnest here, but all men may see it is but your Orpit or Ironic conceit: so like as M. David will be taught of Bishops, a sort of profane men without either learning or grace, in your account. But you need not make the half of this stir; you might be ignorant of Church-governement, and your blood in no danger for all that: but if indeed you stand in fear lest you lose your soul, follow our counsel, and we shall lay our life for yours, Repent of your sins, Believe in jesus the Saviour of the world, Amend your life, Deck the hid man of your heart with a meek and qui●t spirit, which before God is a thing much set by; Put on love and meekness, leave off strife and contention, be content with your own calling, meddle not with things without your compass, whereunto albeit you might reach, yet are they not so profitable as to repay your pains, nor yet absolutely necessary for your salvation: do this, and it shall be well with you; if not, your blood shall be upon your own head, and none of the Bishops of Scotland shall be guilty of it.  
The rest of your discourses of parity and imparity in Church-governement, are answered by that which I have said; neither do you here yourself insist in them, but remit me by particular quotations to your Epistles, fourteen in number, written to several men, containing eight sheets of paper, bound up in form of a Book, and sent to me to peruse them. But you must remember it is an unreasonable request to require a Bishop, employed in daily teaching, and other necessary charges in the Church, to read over all your missive Letters, yet have I looked to them as I had leisure, and answered them as cause requires in this my Defence. As for your Epistles, if your conceit be such of them, as if they contained human and divine learning, like that which Augustine hath uttered in his two and twenty Books de Civitate Dei: or if for Eloquence you esteem them like the works of some new Cicero; or else for undoubted Rules of Church-governement that are in them, you mean to make them up as the body of some new Canon Law, whereunto in reasoning you will remit men as unto Rules and Decrees; or at least, will have other men take pains to make glosses and Notes upon them: then I pray you Mr. David, seek some Aldus Manutius, or Ludovicus Vives, or some new Gratianus, you will get of these right good on that side of the water: but Mr. David, for me, I think them not worthy of that pains, neither have I any time to spare upon them; the pains I have taken are for your satisfaction if reason may do it; to pleasure you I have lost much good time, which I intended to bestow another way. At the midst of September I received your Admonitorie, as your Letter will show, though many saw it before you sent it to me. In the end of October I absolved this answer to it; what time hath overpast since, hath been spent in writing it over and over again for the Press, for you will have it public, and it is best so, for others and me also, to ease me of much pains of private writing, wherein I cannot give every man contentment. If my pains profit not you, I have great loss, beside my instant labour, being forced, all this time to intermit mine ordinary exercise of teaching at Evening Prayer: wherein I know you have done more evil to this people, than I think you have done good to any Congregation in the Land: but if either my pains or their loss (for this time) may serve to gain you, the one I will think pleasure, the other I think they will esteem vantage; if not, yet I hope it shall do good unto others.  
And now in the end, albeit M. David do shun the Question itself, yet seeing he desireth I should communicate to him such light as I have, I will not refuse to do it, partly for his satisfaction, and partly also for satisfaction of others, who are not contentious of purpose about this question.  
There are some godly and learned men in the Church, who maintain Episcopal government to be juris divini, of divine authority: there are others, worthy Light of the Church also, who albeit they think it not to be juris divini, but humani or Ecclesiastici, and sees not that it is a divine ordinance, but human, or Ecclesiastic, yet they reverence it as a good, and a lawful, and a profitable policy for the Church.  
If Mr. David will not adjoin himself to the first, I wish at least, he would betake himself to the modest judgement of the second; and consider what a grievous sin it is to nourish a Schism in the Church, for such a matter, and how far the famous Lights of our time mislike them who spare not to divide the Church, for their opinion in the contrary.  
The Arguments used by the first sort, the Reader will find at length in the learned Treatises of D. Whytgift, Bilson, Douname: The reasons moving me to incline to Episcopal government, and by which I found greatest light and contentment to mine own mind, occurred to me in the handling of the Epistles to Timothy, I have shortly subjoined them, and submit them to the censure of the Church.      

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

1  
AS other Books of holy Scripture, are written chiefly for the institution of a Christian, to teach him what he must believe and do, that he may be saved, so the Epistles to Timothy and Titus are especially written for the institution of Ecclesiastic Office-bearers, teaching them how to behave themselves in the government of God's house. 1 Tim. 3. 15. So that as the Tabernacle was build according to the pattern showed to Moses in the Mount: so the right platform of Discipline must be learned from the pattern prescribed by God in his Word, and most clearly in these Epistles.   

2  
And as no man can be so far miscarried as to think that the Epistles directed to the Romans, Corinthians, etc. containing rules of Faith and Manners, belonged to them only, but to all Christians till the world's end: So is there no reason why a man should think that the Epistles written to them, containing rules of Discipline and Church-government were for them only, but for their successors also.   

3  
So that the power given to Timothy and Titus was not personal, to endure only during their days, or to die in the Church when they by death were taken from the Church, but it is perpetual to continue in the Church to the world's end: for why? the precepts are given for government of God's house, and we know his house is not for one age, but for all ages till the world's end. And again, Timothy is commanded to keep this rule to the second appearance of Christ, 1 Tim. 6. 14. which by himself is impossible to do, but in his successors.   

4  
Now, this power given to Timothy and his successors is the power of a Bishop, not only in respect of preaching: for, in this general sense all Pastors are Bishops, having the oversight of their flocks: but also in regard of their special government and power over other Pastors committed to their inspection; in which sense the name of a Bishop is proper to some Preachers of the word, not common unto all, as is evident out of the points of power, by divine authority given them.   

5  
As first, a power to command Pastors that they teach no otherwise then according to the rule of the word, 1 Tim. 1. 3. Secondly, a power to depose and stop the mouths of them who teach otherwise, 2 Tim. 2. 16. Tit. 1. 11. Thirdly, a power to lay hands upon Pastors, to ordain and admit them to their Callings, 1 Tim. 5. 23. Lastly, a power to judge Pastors, and to receive or repel accusations given in against them, 1 Tim. 5. 19 So that his power is not only over his flock, but over other preaching Pastors also, according to this rule.   

6  
This power aforesaid we find by divine authority established in the person of one: let any man contrary minded, show as clear a warrant, to prove that this power is taken from one, and given unto many.   

7  
And as here we have this power given to one, for government of God's house in the precept, so is this same power established in the person of one, by the practice of the Son of God, for in his seven Epistles to the Churches of Asia, he writes unto one, as bearing the burden of all, both Pastors and people in those Cities. And Beza confesseth, that when S. john directed his Epistle to the Angel of the Church, under that name he directed it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the Precedent of the Brethren. There we have a Pastor Precedent, both of Pastors and people.   

8  
And here, because the custom of some is, to create envy to Episcopal government, by stirring up other Pastors to grudge & mislike it, as being prejudicial to their liberty. Let them know, that no tyranny with contempt, yea, or neglect of other Pastors is here allowed: Neither yet are other Pastors debarred from the participation of this same power, when by authority and order of the Church they shall be called unto it.   

9  
Neither are here condemned other Churches, who through necessity of time, cannot have Episcopal government; for howsoever it be the best, yet God forbid we should think, but that without it there may be a true Church, whole and sound, in all substantial points of Faith.   

10  
These grounds being so clear, it is evident out of them that to have one in the Church, clothed with the power aforesaid, to exercise it for the benefit of the rest, is an Apostolic ordinance.   

11  
The common objection against this, is, that Timothy was not a Bishop, but an Evangelist, because the Apostle exhorts him to do the work of an Evangelist, 2 Tim. 4. 5. but it is known, that the name Evangelist is common to all that are employed in the propagation of the Gospel: whether it be by them penned, as the four Evangelists, who were by the Spirit to write the History of the Gospel: or else by preaching it from place to place, as extraordinary Evangelists did; or preaching it in a certain place, as ordinary Evangelists than did, and yet do.   

12  
In the judgement of Calvin, it is uncertain whether S. Paul call Timothy an ordinary or extraordinary Evangelist; he thinks that he was above vulgar Pastors, yet so, that he was a Pastor.   

13  
And truly, whatsoever Timothy was before he traveled through sundry Countries, to water Churches planted by the Apostles; yet now, by reasons furnished out of the Text, it appears; That Timothy is settled at Ephesus, a resident ordinary Office-bearer, and not an extraordinary: I pass by many, and touch but one.   

14  
The Apostle warns Timothy, that he neglect not the gift given him by imposition of the hands of the Presbytery: either this place renders no warrant for a Presbytery (as ye take it) or else it must prove that Timothy was an ordinary, and not an extraordinary Office-bearer in the Church of Ephesus.   

15  
For, by a Presbyteric here, you must understand either the Office itself, of a Preacher, whereunto Calvin inclines, or else the Office-bearers, as most part of ancients and recents thinks. And then, whether you take a Presbytery (in your sense) for a fellowship of equal Pastors, or for a College of Bishops, as consent of Doctors takes it, the Argument is still against you.   

16  
For, seeing you affirm, that a Presbytery is an ordinary Indicatorie, or call it as you please; and Presbyters are ordinary Office-bearers in the Church: how can it be that an ordinary office in the Church, can give calling or admission to an extraordinary? 
Amb. in 1. Epist. ad Tim. cap. 3.  Neque enim fas erat ut inferior ordinaret maiorem, nemo tribuit, quod non accepit. But it shall be best, rather than you take away a Presbytery from the Church, you should confess that Timothy was an ordinary Office-bearer in the Church, and stands here for a Pattern to such as succeeds him in this ministration to the world's end, and who must have such power as he had?   

17  
But it is needless for our purpose to dispute this question, whether Timothy was an extraordinary Evangelist, or an ordinary Bishop; whatsoever himself was, the question here is; whether this instruction given him for government of God's house, be extraordinary, temporary, and to endure but a ●ime; or, are they continual, and should this rule of government be kept in the Church till Christ's coming again?   

18  
And if it should be (as I think no man will deny it) that this rule should continue, than it cannot be eschewed that it is most conformable to the Apostolic ordinance, that there should be in the Church a Bishop or Pastor, having power of admission, deposition, judging, and censuring of Pastors: for the conservation of true doctrine, unity, order, and love in the Church.   

19  
Besides this, it is not to be neglected that in the Postscript of the second Epistle, Timothy is called the first Bishop elected of the Church of Ephesus, and Titus, in the end of that Epistle, The first Bishop of the Church of the grecians.   

20  
Against this it is objected, that the Postscript is no Scripture, and why? because some ancient Copies have it not. A dangerous assertion: I meddle not with it. The contents of Chapters, and marginal Notes, are no Scripture, but inscriptions of Prophecies and Epistles, such Postscripts also, as have been found in most authentic Copies, from which we have the Epistles themselves, let men beware to reject them for any favour they carry to their own private opinion.   

21  
The Postscript in the Geneva Bible, bears, that Timothy and Titus were Bishops; the Bible of the Spanish learned translator hath it, Arrius Monta●●s the Latin hath it, the Greek hath it, which is the language wherein the new Testament was written; the Scots and English Bibles have it, and howsoever men now make bold either to deny or infirm it, we must think it is of greater authority to prove that Timothy and Titus were Bishops, than either Mr. David, or Mr. john, or Mr. Robert, or Mr. William, their assertion in the contrary.   

22  
Specially, seeing so many both ancient, and recent Fathers of the Church, are of this same judgement, that Timothy was Bishop of Ephesus, Titus Bishop of Creta, it were long to rehearse all their testimonies, any man that pleaseth, will find them cited by D. Whitgift, Bilson, and Douname, in their learned Treatises, written in defence of Episcopal government. If there be any pretty man contrary minded, that hath learning, and leisure to write, I do but here point out unto him where he may find a party: what needs new provocations till these be answered who have written already?  
Now unto these arguments, gathered out of holy Scripture, let us but join this one argument, furnished unto us by the Fathers, and serving for this purpose.  
Constat id esse ab Apostolis traditum quod apud ecolesias Apostolorum fuerit Sacrosanctum: without doubt that must have been delivered unto us by the Apostles, which in Apostolic Churches is holily observed. Tertul. advers. Martion. lib. 4.  
Quod universa tenet ecclesia, nec Concilijs institutum, sed semper retentum fuit, non nisi apostolica authoritate traditum rectissime creditur. That which is received of the whole universal Church, not instituted, nor ordained by any Council, but retained, as being before Counsels, is rightly believed to have been delivered unto us by Apostolic authority. August. de Bap. cont. Donast. lib. 4. cap. 24.  
This being the proposition, warranted by Tertullian and Augustine, containing a truth, which I think no reasonable man will deny; the Assumption will be this. But Episcopal government is such: Embraced of the Catholic Church, not instituted first by any Council: for it was before the first O●cumenick Council of Nice, retained by all Counsels; not rejected, nor impugned by any: and this assumption is verified by consent and testimony of the Church in all ages, which the learned Fathers of our time, Zanchius and Beza, plainly confess: the words of Zanchius here follow.  
Fides autem mea nititur cum primis & simpliciter verbo Dei, deinde nonnihil etiam communi totius veteris Ecclesiae consensu, si ille cum sacris literis non pugnet. Credo enim, quae a pijs patribus in nom●●● Domin● congregatis communi omnium consensu, citra ullam sacrarum literarum contradictionem, definita & recepta fuerunt, ea etiam quanqu●m haud eiusdem cum sacris literis authoritatis, a Spiritu Sancto esse. Hin● fit, ut quae sunt etusmodi ego ea improbare▪ nec vel●m, nec aude●m bona conscientia. Quid autem certius ex Historijs▪ ex Con●lijs, & ex omnium patrum scriptis, quam illos ministrorum ordines (de quibus dixim●s) communi totius republicae Christianae consensu in Ecclesia constitutos, receptosque fuisse? Quis autem ego sum, qui quod tota Ecclesia approb●uit, improb●m?  
My faith leans first of all and simply upon the word of God, thereafter also it something depends upon the common consent of the whole ancient Church, where it is not repugnant to the holy Scripture. For I believe those things which by godly Fathers, assembled in the name of the Lord, have been concluded, decreed, and received, not contradictory unto holy Scripture, and that those same things also, albeit they be not of equal authority with the holy Scripture, have proceeded from the holy Spirit: whereof it comes to pass, that I neither will, nor dare in a good conscience, contradict them. For, what is more certain out of Histories, Counsels, and the writings of all Fathers, then that these orders of the Ministry, whereof we have spoken, were by common consent of all Christendom concluded, and received into the Church? And who am I, that I should disallow that which the whole Church hath allowed? Zanch. in his confession.  
To this same purpose serves the testimony of Beza, who having declared the reasons that moved the ancient Church, to elect one of the Presb●terie, who in place and dignity should be above the rest, and to whom the name of a Bishop, in special manner, should be given by the remanent, he subjoins as follows. Neque enim quicquam est, quod in hac Prostasia, 
Beza de grad. minist. cap. 23. sect. 29. & sect. 11.  reprehendi potest aut debet: for there is nothing in this presidency or supereminence of one Pastor above the rest, which either can, or aught to be reproved. And the reason he gives for it, 
Beza ibid. cap. 23. sect. 11.  is worthy marking, Quum praesertim, vetustus hic mos, primum Presbyterum deligendi in Alexandrina celeberrima Ecclesiaiam inde a Marco evangelista esset obseruatus. Especially (saith he) seeing this ancient custom to choose out the first of the Presbyters to govern the rest, hath been observed in the famous Church of Alexandria, ever since the days of S. Mark the Evangelist. Now it may be collected, that S. Mark died in the eight year of the Emperor Nero, the holy Apostles Peter, Paul, and john being yet alive: whereof it follows, that this policy hath had the Apostles, either authors, or approvers of it, and so will fall to be of divine authority.  
Now then, the proposition being manifest in itself, and by the testimony of Tertullian and Ambrose confirmed. The assumption also clear, and confessed by the testimony of Zanchius and Beza, that one Pastor was in place and dignity above the rest, called by the name of a Bishop, in a special sense proper to him, not common to the rest; the conclusion follows sure, that this policy may and should be received, as descended from authority.  
But now we come to speak of them; who, albeit they think not that Episcopal government is divine, yet they reverence it as a necessary and profitable policy for the Church.    

That Episcopal government is a good and profitable policy for the Church, in the judgement of most learned, and modest Doctors in our time.  
AND as concerning these worthy Divines of our time, who thinks not Episcopal government to be of divine authority, yet they reverence it as a godly and most necessary policy, and all of them condemns you that nourishes a Schism for it; I cannot now attain to them as I would, being absent from my Books, but you shall have some notable testimonies to this purpose.  
Zanchius, having set down jeroms judgement concerning it, subjoins as here follows. Non damnat Hieronimus consuetudinem hanc, utpote utilem & ferme necessariam ut fit ordo in Ecclesia. Add quod non prohibetur verbo Dei, si igitur liberum est Ecclesiae possunt ex tot● Presbyterorum Collegio, Presbyterum unum eligere, qui peculiarem Ecclesiae curam ●uscipiat, & in Con●istorio ●it se● Consul in Senatu politico: at que ut ab aliis decernatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vocars potest Episcopus, vel Superintendens, vel Inspector, vel alio quo●●s nomine Episcopus. Certe Ecclesiae unitas scindi non debet propter huius cemodi titulorum aut nominum differentias. Zanchius epist. ad Philip. cap. 1.  
Jerome condemns not this confuetude (of the power and preferment of a Bishop before a Pastor; as being profitable, and almost necessary for conservation of order in the Church: Besides that it is not forbidden in the word of God. Seeing therefore it is free, the Churches may choose out one of the College of Presbyters, to have the peculiar care of the Church, and who may be in the Consistory of Presbyters, as a Consul in the politic Senate, and to the end he may be distinguished from others he may in more excellent manner then the rest, be called Bishop, superintendant or Inspector, or by any other such name. Certainly the unity of the Church should not be rend for any such titles or differences of names.  
See you not here, that in the judgement of this worthy Doctor, Episcopal government is not forbidden in the Word, and so is not against any point of Faith, as you affirm? See you not that the name of a Bishop is not abused, when it is given to one, and not unto the rest? And thirdly, doth he not condemn you that ●end the unity of our Church for such a matter?  
junius in like manner: O 〈◊〉 haec ut juris humani, atque 〈◊〉 (si ita placet) ecclesiastici concedimus fuisse i●m olim abs●ru●ta, nec d●mnamus ea simpliciter si non abusus access●●it. We confess that all these have been of a long time observed in the Church, as being of human authority, or if you please, Ecclesiastic: neither condemn we them simply, if they be not abused, junius in B●llar. controvers. 5. lib. 1. ca 24. But no such moderation is in you, you are not content to fight against the abuse of the Office, you will have the Office itself abolished, but without any reason.  
To this same purpose is the testimony of He●●mingius: Tametsi tempore Apostoli nondum receptus fuit pro●●●endi ritus, qualis nunc in usu est, sciendum tamen est, pi●s Ecclesiarum & Scholarum gubernatores, bono & utili con●ili● instituisse promotionum gradus, tum ut arrogantes 〈◊〉 vsurp●rent sibi hunc honoris titulum si●e Ecclesie iudi●●●, tum v● idonei ex testimonio publico agnoscerentur, ac●● precio haberentur. Neque hoc est contra Hierarchy Ecclesiastics diguitatem, quae nobis a S. Sancto commendatur▪ Nam cum S. Sanctus or din●m & detorem commendat Ecclesi●, ius ipsi relinquit or dinandi ritus, qui ad ordinem & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 facere videantur. Qu●ere non est quod moremur superborum Spirituum voces contemnentium hos ecclesiasticos gradus, meminerin● eos non contemptus aliorum aut arrogantis supereminentiae symbola esse, sed potius publica testimonia officij quod Ecclesiae debent, & ad quod tanquam publico Sacramento obstringuntur. Albeit (saith he) in the time of the Apostles, this custom of promotion now used in the Church, was not then received, yet we must know that godly governors of Churches and Schools by good and profitable counsel have ordained degrees of promotion, partly that arrogant men should not usurp this title of honour without approbation of the Church; partly also, that they who by public testimony of the Church are thought meet for it, may be known and had in reverence. Neither is this against the dignity of Ecclesiastic Hierarchy, commended to us by the holy Ghost; for in that he requireth order and decency in his Church: the power to ordain Rites pertaining to the Church, he leaveth to the Church. Wherefore we must not stand upon the voices of some proud spirits, contemning Ecclesiastical degrees: for, those degrees are not given them either for contempt of others, or to nourish any arrogant supereminence in themselves, but only to be public testimonies of that duty wherein they stand bound and obliged to the Church.  
Sed obijciunt, Ecclesia Christi nesciat pompam, habeat fidei & sanctimoniae probationem, preces, & manuum impositione●: respondeo, minime indignum esse Christianis, pijs ac eruditis viris, testimonia doctrinae & honestatis confer, ut sci●t Ecclesia quibus possit tuto gubernationem & curam doctrin● commendare. Nec obstat, quod huiusmodi promotiones longo tempore in abusu fuerint, mod● sordibus abstersis res Ecclesiae ●tiles retineamus. But they object: there should be no pomp in the Church of Christ, but Faith and holiness, prayer and imposition of hands. I answer, that it is not unseemly for Christians to give unto godly and learned men public testimonies of doctrine and honesty, that the Church may know to whom the care of Doctrine and Government of the Church may safely be committed. Neither should it be any impediment that these degrees of promotion have of a long time been abused, providing the abuse be removed, and that which is good and profitable for the Church be retained.  
Rursus dicunt Dominum prohibuisse appellari Rabbi & Magistros super terram. Respondeo, idem Dominus dicit non appellandum esse Patrem super terram, etc. Quare, non de appellatione, sed de alia re interdictum est intelligendum; dei●de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lo●i satis conumcit, quis sit huius loci sensus; addit enim, Qui maximus est vestrum, erit minister: non vult sua interdictione sublatam appellationem Patris, Magis●●i, aut Doctoris, sed arrogantem fiduciam. Hemming▪ in Epist. ad Ephes. cap. 4.  
Again, it is objected that Christ hath forbidden that any should be called Lords or Masters upon earth. I answer that the same Lord hath also forbidden that any should be called Father upon earth: Wherefore the interdiction is not to be understood of the appellation of any by such names, but of some other thing. Again, the circumstance of the place proves plainly what is the meaning thereof: for, he adds; He that is greatest among you, let him be the servant of the rest: he will not therefore take away the style of Master, Father, or Doctor, but only the arrogant conceit of any greatness in themselves for it.  
And in another place to this same purpose saith Zanchius: Cum prius omnes verbi Ministri, tum Pastores tum Episcopi, tum Presbyteri, ex aequo app●llarentur, equalis etiam essent authoritatis, quod postea unus caperit, aliis omnibus praefici collegis, quanquam non ut Dominus, sed tanquam rector in Academia, reliquis collegis, & huic imprimis, cura totius Ecclesiae commissa fuerit, eoque & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quandam is solus Episcopi, & Pastoris nomine appellari consueverit, reliquis Symmistis nomine Presbyterorum contentis, it a ut in unaquaque, civit ate unus tantum caeperit esse Episcopus & multi Presbyteri, hoc minime improbari posse iudicamus.  
Whereas before all Preachers of the word were called equally, Pastors, Bishops, Presbyters, and were also of equal authority, that thereafter one was set over the rest, albeit not as a Lord, but as a Governor of an Academy, and that to him was committed the charge of the whole Church, who for that, in a more excellent and singular manner was called Bishop, the rest of the Preachers contenting themselves with the name of Presbyters; so that in every City, there was but one Bishop and many Presbyters or Ministers. This is a policy which in my judgement cannot be disallowed.  
Hac save ratione quae etiam de Archiepiscopis, imo & de quatuor Patriarchis ante Concilium Nic●num creatis, constituta fuerunt, excusari, defendique posse sentimus. Zanch. de Ecclesiae militantis gubernation, cap. 11.  
And by this same reason also, that which is said of Archbishops; yea, and of the four patriarchs created before the Counsel of Nice, we think may be not only excused, but easily defended. And lest (as commonly is objected) men should think that this distinction of degrees tends to establish also the Superiority of one above the whole Church: Mark what this same Father hath in the Chapter following.  
Ceterum quod unus tantum caput omnibus per universum terrarum orbem, Ecclesijs praefeci, iusque & plenitudinem ut vocant potestatis in omnes habere debeat, illud non solum non possumus probare, sed contra non possumus non execrari. But that one as head should be set over all the Churches in the world, having right and plenitude of power over all others, that is an iniquity: which not only we cannot approve, but also cannot but curse.  
Whereof it is evident, that if the judgement of Zanchius be any thing worth, it must be either a gross ignorance, or great malice, that stirreth up many to cry out against Episcopal government, as if it were Antichristian. It is to be wished that we had many such wise, humble, learned, and sober minded men among us: for the cause of our trouble is the ignorance of some, the pride of others, (a very few excepted,) and these are the Parents of needless contention.  
And yet more clear is that other part of Zanchius his testimony cited by us before, which now follows, Quis autem ego sum, qui quod tota Ecclesia approbavit, improbem? Sed neque omnes nostri temporis viri docti improbare ausi sunt, quip qui norunt, & licuisse haec Ecclesiae, & ex pietate, atque ad optimos fines pro Electorum aedificatione ea omnia fuisse perfecta & ordinata fuit praeterea mihi habenda ratio earum etiam Ecclesiarum, quae licet evangelium complexae sunt, suos tamen & re, & nomine habent Episcopos. Quid quod in Ecclesijs quoque Protestantium non desunt reipsa Episcopi, & Archiepiscopi quos (mutatis bonis Graecis nominibus in male latina) vocant Superintendentes, & generales Superintendentes? Sed ubi neque vetera illa bona Graeca neque haec nova male Latina, verba obtinent, ibi tamen solent esse aliquot primarij penes quos fere tota est authoritas. De nominibus ergo fuerint Controversy, verum de rebus convenit, quid de nominibus altercamur?  
Who am I that I should disallow that which the whole Church hath allowed; yea, neither dare all the Doctors of this time disallow it, knowing that this policy is lawful in the Church, and that for good ends; namely, the edification of the Elect, it was received and ordained. It behoved me also to have respect unto those Churches which have embraced the Gospel with Bishops both in name and office. Yea, also in the Churches of Protestants, there wants not in effect Bishops and Archbishops, whom (by changing good Greek names into evil Latin names) they call Superintendents, and general Superintendents. And even there where neither the good ancient Greek names (of Bishop and Archbishop) nor the evil Latin names (of Superintendents) have place, yet is there some principal men who have the authority and chief credit of Church-government. So that the Controversy is only about names, but where men agree in the matter, why should there be an unnecessary strife about words?  
And unto this same purpose saith Beza: Neque tamen huius tyrannidis omnes Archiepiscopos seu Episcopos ●odie vocatos accusamus: quae enim fuerit h●●c arrogantia? imo cunctos sic hody appellatos modo sanctorum illorum Episcorum exemplum imitentur, & tam misere deformatam domum Dei ad amissim ex verbi divini regula pro viribus instaurent, ut Ecclesiae Christian● fidos pastors cur non agnoscamus? obseruemus? & omni reverentia prosequamur? nedum ut quod falsissime & impudentissime nobis obijciunt, ●uiquam uspiam Ecclesiae sequendum nostrum peculiare exemplum praescribamus, imperiti ssimorum illorum similes, qui nihil nisi quod ipsiagunt rectum putant, Ber. de grad. Minist. cap. 21. Sect. 2.  
We accuse not all Archbishops and Bishops, so called this day, of this tyranny: for what arrogancy were this? yea, those who are so called, providing they follow the example of former holy Bishops, to reform the deformed house of God, according to the rule of God's word, why shall we not acknowledge and reverence them as faithful Pastors of the Christian Church: so far are we from that which most falsely, and without shame, is objected against us, to make our particular example a rule which other Churches are bound to follow, which is the fashion of wilful ignorant men, who think nothing well done, but that which they do themselves.  
And again, albeit (saith he) of old the government of Presbyters was by course, Attamen prostasias hic modus paulatim postea visus est ita mutandus, ut unus Presbyterio pr●estos esset & permaneret, cap. 23. sect. 25. yet this form of presidence was in such sort changed, that one was set over the rest, as constant and perpetual Governor.  
Ita factum est, ut Episcopi nomen ad hunc prestota proprie significandum, & quidem suorum Compresbyterorum respectu sit translat●m, cap. 23. Sect. 9 And so it came to pass that the name of a Bishop was translated properly to signify this precedent of the Presbytery, not only in respect of superiority over the people, but over his Compresbyters also.  
Postremum hunc ordinem, vel modum ordinis humanum, non simpliciter tamen, sed comparate nulla cum Patrum & tot Ecclesiarum iniuria appellavero, Sect. 10. And this last order, or manner of order without any offence of the Fathers, or of so many Churches, I call human, yet not simply, but in comparison.  
Absit autem, ut hunc ordinem etsi Apostolica & mere divina dispositione non constitutum, tamen ut temere aut superb in●ectum reprehendam. Sect. 13. far be it from me rashly or proudly to reprove this order, albeit it be not established by Apostolic, or merely divine disposition.  
Cuius etiam magnum fuisse usum, quandiu boni & sancti Episcopi Ecclesijs praefuerunt quis inficiari possit? fruantur igitur illo qui volunt & poterunt, Sect. 13.  
And it cannot be denied that this policy was very profitable unto the Church, so long as good and holy Bishops were Precedents over it. Let them therefore enjoy it who so will, and may have it.  
This is the judgement of these modest and reverent Doctors of thereformed Churches, who albeit they see not clearly that the Episcopal function is divine, yet they reverence it as a necessary and lawful policy, which may make most justly the malcontents of our time ashamed, who have nothing in their mouths but that the office of a Bishop is Antichristian, that the name is abused when it is given to one Pastor and not to all the rest; wherein if they will not be reform by us, I wish at least, that laying all prejudice aside, they may follow in their judging and speaking, this moderation of these learned and godly Fathers of our Church.   

A short answer, to the Tripartite Antipologie of some nameless Authors.  
AS a little sparkle of fire kindleth a great flame, and one wave in the waters causeth many; or as the barking of one dog in a Village wakeneth the rest to bark also (excuse me to use this comparison, for in this, as Mr. David his word is, the case is alike) so Mr. David by his example hath provoked others, his complices, to imitate him in his manner of doing. For since my coming to Edenbrough, for directing▪ away my Dikaiologie to the Press, there was delivered to me three sundry Treatises invective, coincident for the most part, with Mr. David his Parologie; and where they differ from him, a particular answer is here returned unto them.  
The Authors of them I know not, their names are suppressed: the first and the third go together, and seems to be some Preachers of Fyffe; they reckon out some sundry indwellers of Fyffe, to prove a certain allegiance concerning the late Bishop of S. Andrew's. their intelligence also with Perth, bordering with that Province, from which reports of my Sermons are so easily carried unto them, insinuates also the same; but for their persons, be what they will, the matter is all one. Great brags were made be Mr. David, of many answers, and many Inquisitors that were to search mine Apology: before they came, some great thing was expected, but no such thing is found: doubtless they have manifested the weakness of their cause, that so many labouring about one thing have not brought among them all, so much as one argument to defend it.  

An Answer to the first.  
THE first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith he, is unacquainted with me, only hath heard me teach oftentimes, and been as sundry others were, comforted thereby, for which he thanks God: for, truly the glory of that good which God worketh by the ministry of his weak Servants belongs unto himself; for, we are not able of ourselves so much as to think a good thought. And to the end that such as have gotten good by my Ministry, may be further confirmed, I thought it my duty, after I had considered the matter of Church-governement, rightly to inform them, that there is no cause why our Church should thus be divided for it: And I may, and now do with a good warrant of the word and mine own conscience say to it, I should not, I will not, I dare not, be an author nor maintainer of division in our Church for it. If any will, let them do it upon their own peril, wherein I will be loath to communicate with them.  
In your third Sect. you mislike the boldness of others that usurp the judicatory of other men's consciences, I wish the like moderation had been used of the rest of your Complices. This only you say, that albeit God be only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the searcher of the heart, yet men may judge of other men by their fruits: whereunto I willingly agree; for, it is the rule of our Saviour, By their fruits you shall know them. If a man condemn the life of another, let him disprove it by his evil deeds; or if he will impugn the opinion, let him do it by strength of reason: but to usurp the judicatory of an other man's conscience, is it not intolerable presumption? yet commonly practised by your Complices? 
Naz ●rat. 7.  for whom it were good they remembered Nazianzen his warning, Multa versanda sunt animo priusquam ali●m iraepiet atis condemns.  
Sect. 8. You grant that from the beginning of reformation till the year 1575. Our Church contented themselves with Bishops and Superintendents, why then is it counted so odious a thing that Bishops should be in it now?  
You affirm also that I can bring no warrant for Episcopal government, neither from God's word, nor practise of the primitive Church for the first three hundred years. The Answer you will find in my Reply to the last Opponent.  
Sect. 11. You allege, that they who assembled at Glasgow, came upon private missives from his Majesty, and upon promises of gain. Mr. David objected that before, and I answered it in my Dikaiologie; only you add, that I know it to be so: but if you hope to make your Assertion good, you shall do well to use some other probations, for in truth I know not any such thing.  
Sect. 16. The argument I used, mistaken by you, concerning the Apostles dispensation of Circumcision, shall be cleared in mine answer to the last Opponent, who also impugns it.  
Sect. 17. 18. You would prove that you are not the Authors of Schism, but Bishops: why? because they have departed from the government, whereunto you stand (say you) but this mids will not draw on that conclusion. For we stand to the government of our first Fathers, (confessed by yourself) from the which who so shall be found to have departed, let the blame be theirs.  
Sect. 19 Your alleging of the growth of Papistry now, that was not before, is as I told you a Sophism, A non causa pro causa, Kingdoms and Churches have their own periods of times, whereinto sins long contracted before, do bring judgement upon them, which honest and godly men cannot hold off. By this same reason Daniel and Ezekiell might be blamed for Babel's Captivity, which the sins of former ages had procured. It were but folly for you or us either to charge one another with the causes of this wrath. There are none of us free, by our sins we have deserved judgement; God give us grace jointly to prevent it by unfeigned repentance in all holiness and love.  
Sect. 28. You charge me for comparing my brethren of the Ministry to Shimeys, if I had so done, I were worthy to be blamed, but in truth you have mistaken me, God forbid. My words are plain against the Libeler, and such as he, who if in their calling they were laborious, as I did hope to give them example if they were acquainted with me, they should find no time for such idle toys, and I marvel how men can so far misconstrue my words; for I affirmed plainly that I was persuaded no well advised Christian would fight with such armour as lying Libels, and if no common Christian will do it, far less ever thought I that a Christian Preacher would do it.  
And where you say they are very idle if they be not more laborious than I, my answer is, let the Work bear witness. And so fare you well in the Lord.  
Edinburgh. Novemb. 24. 1613.   

An Answer to the second.  
THE second (to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) cometh in like a swaggerer, breathing out many brawling speeches without either truth or modesty, ●he shoots his fectlesse bolt, and hideth himself, which is the fashion of a feeble coward: he conceals his name, but by his speech may be discerned to be some Lucius Blastus, a furibund, but a figuline fellow, loadned with railings, lyings, fabulous fictions, wherewith he overburdens himself. I leave him where I found him, vexing himself with his own anger, tumbling, and weltering in the puddle of his tumultua● thoughts, whereof he cannot rid himself, bragging most vainly, but bringing nothing that may be counted worthy of an answer, save only that for lack of any other thing, wherewith to charge me. He carps at my Commentary upon the eight to the Romans, and passing by (as the manner of envious men is) all the good that is in it, he finds fault with the Grammatical construction of the seventh verse. A great matter, indeed I thank the Lord; these labours of mine published in twelve or thirteen several Treatises, hath done good to the Church: and howsoever they be disesteemed by you and some of your humour, yet that they are in account with men of greater piety and learning than you is evident, in that now the third time that Commentary upon the eight to the Romans, hath been imprinted; others of them five times imprinted. You come short of this honour yourself, and grieves at it, you cannot walk with me in the same way, to put your talon unto profit, neither yet can suffer another to do it beside you, unless you lie snarling, and barking at his heels, and thereby declare yourself to be but a base body. I must tell you, as the truth is, for many of you blinded, with a vain conceit of yourselves, spills unspoken to, whose manner is, that either they would do, but cannot; or else can do, but for idleness will not, or may not: yet doing no good themselves, they will censure the doings of all others, neither can any thing be done, were it never so good, that shall escape the stroke of their tongue. But now to the word you quarrel, I know very well that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometime a Substantive, and you cannot deny it is also an adjective▪ Beza in his notes, finds fault most justly with the Latin translation, rendering the words in this manner, Carnem inimicam esse Deo. First, because if the word had been used here as an adjective, the Apostle would have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to make it agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Secondly, because it doth not so significantly express the Apostles meaning: it being more to say the sense of the flesh is enmity with God, then to say, it is an enemy to God. Now if I looking especially to the best sense, have used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as an adjective substantivated in the plural, the more effectually to express the corruption of our nature, according to that of Moses, All the imagination's of the thoughts of man's heart, are only evil continually. And so hath rendered the words, Sensus carnis Inimicitiae adversus Deum. And out of it, have drawn a true and profitable observation, what have you here to carp it? As to these words subjoined (otherwise it could not agree with the Substantive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: it is of truth, it is drawn out of the first uncorrected Copy, and continues in the second Edition expressly against my direction. But when you shall have taken as great pains to increase your talon for edification of the Church, and shall offer your labours to the public censure of others. I can assure you, modest and reasonable men will excuse you for the like construction, provided they find good in the remanent of your labours.  
And truly I have great cause to thank the Lord my God, that so many eyes and tongues, and Pens being stretched out to mark my ways: my words, my secret writings; my public writings yet among them all they can find nothing either in my life, or in my labours wherewith to charge me: if they could, the world should have heard it ere now: yea, since some of them have been so impious, as to judge of God's affection toward me by the death of some of my children, which I know hath been tratled into the ears of some within Edinburgh. What would these who so narrowly seeks a blame against me, have done if they could have found it? Again, I thank the Lord who hath so watched over me, as not to suffer me to fall under the rebuke of man. I fear not, I care not the censure of flesh, and I trust in his grace, that still he will preserve me pure and blameless to his heavenly Kingdom for his name's sake.  
But to return unto you, you have here no other thing worthy of an answer: not answered already; It is scarce a sheet of paper you have sent me, and you post through it with such speed, that any man may perceive the heat of your humour hath spurred you to clatter out of the Cabinet of your cheek any thing came readiest into it: never going in into yourself, as becomes a modest man to advise with your mind. My counsel to you, is, that when such a fit of fury takes you again, you give command before to your servants to hold Paper, pen, and Ink out of your way, lest you shame yourself yet more, and so good Master 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wishing to you greater modesty of mind and speech, I bid you farewell.  
Edinburgh novemb, 25. 1613.   

An Answer to the third.  
THE third begins his Logomachick declamation, with a great exclamation: O tempora! O mores! wherein is more noise of words, than dint of reasons: Who (saith he) would have said within these twelve years, that I would have been of this mind? But indeed it is no strange thing to see any Christian, far less a Christian Preacher, in twelve years; yea in one year, attain to knowledge which he had not before: What else is our life here, but a daily changing from darkness to light, from sin to sanctification, from Satan to the living God, from evil to good, from good to better? 
2 Cor. 3. 1●.  We behold as in a mirror the glory of God with open face, and are changed from glory to glory, into the same image by the Spirit of the Lord; what change I have made, is neither so suddenly, nor so lightly done, as you suppose. I have considered the matter at length, and finds for the one part arguments from the authority of persons, which did long restrain me, as also from a late custom of our Church, which when I searched the register of our general assemblies, I found easily taken away by a more ancient custom of our Church: On the other part, arguments from the truth itself, which I dare not conceal for respect of persons; neither is it any reason that I should be bound with the cords of former ignorance, and holden back from giving place to a better light, when God reveals it; yet this is the main argument you bring against me, which I think you would not repeat so often, if you had any stronger to bring for you.  
In this same Page, you charge me with two speeches, which are untruths, they are not mine, I never had any such words, and it is a shame for you, who in the end of your Treatise subscribes yourself Philalethe●, that you should prove Pseustes in the very beginning. But if these vain reports, wherewith you fill the hearts of such as lean their ears unto you, were taken from you, you would be found bare and barren of matter, whereby you might maintain them in a liking of your opinion.  
Your calumnies, Fol. 2. that Episcopal dignity draws near to Babel, and Egypt; that the calling is evil in itself, and corrupts the carriers thereof: that the show of worldly glory hath turned me out of the pathway of Christ, that a man nose-wise (like you) might smell in my speeches the savour of a vainglorious, and self-pleasing humour, that mine heart cleaveth to the world, that it appears to be avaricious and ambitious, are but words of wind, neither able to move the mountain of Episcopal dignity (as you call it) nor yet one whit to commove me at all: but so much the more confirms me, that I see you fight with lies and untruths.  
You deny that Superintendents and Bishops are one, Fol. 6. And why? Because Superintendents road not at Parliament. A strong argument (forsooth) as if this pertained to the substance of their Office: but it is good enough, you wot where.  
Your▪ anger at Episcopal garments, and their riding at Parliament with Foot-cloths, would be the less, if your care to redress vanity of apparel in yourself, and your complices were greater. As for Bishops their apparel and riding, whereupon you gnaw so much, if the honour of their place in that supreme Court of this Kingdom, wherein now they have by his highness favour that benefit to sit, craved so long by our Fathers, and not obtained till now, if this I say moved them no more, than any respect of honour to themselves, I doubt not they could willingly content, to be without it. And if I should answer you in this as I could, well I know I might justly make you asharned.  
Bishops you grant, Fol. 6. were once set up in our Church, with consent of our Church: so your first brother confessed before you; what aileth you then at a Bishop now? why make you such a stir for receiving that, which our best and oldest Fathers embraced before us. Why call you hereafter Episcopal government, The Romish Hierarchy? Fol. 10. Did Mr. Kn●x and our Fathers set up Romish Hierarchy? this must follow, if you be a true man. God forgive you, and lay it not to your charge, that rends the Unity of our Church for that which you are forced to grant our Fathers had before us: you blame them who have departed from you: but considers not they have joined themselves to the Fathers of our Church older than you, the blame is not theirs, but shall be yours, if you also follow them not: for my own part it reputes me, I knew not the truth of this matter sooner, but as now by searching the monuments of our Church and former Churches I know it. If I had known it, no man should have been confirmed by my example in the contrary. There may be personal faults in Bishops present, they are but men: but I am sure the insolent pride evident in many of you, that will follow none, but be followed of others; together with your hot contentions and needless strife, whereby you rend the bowels of this Church without compassion, bending your tongues in public and private against your brethren: is a sin more abominable in God's sight, than any wherewith you are able to charge them? Let alone therefore this conceit, and standing upon your reputation. Think it no shame to submit yourself to Episcopal government; to receive it in the Church, which the plain evidence of truth forces yourself to confess, that it was set up in our Church by the oldest and best Fathers that ever our Church had. But if still you will be contentious, and foster a division, if you will deprive this poor Church of the good we might have under so Christian a King, so long as we have his Highness for the establishing of the Gospel: if you have no respect to increase his highness joy be our Union, nor to unite the present estate of our Church with her first estate for the honour thereof? If you have no care to stop the mouth of the common adversary, and will divide jerusalem within, when it is besieged without, stand in fear, lest God require this at your hands. You deny that the Episcopal and Presbyterial government were ever united. You may as well deny, that the Sun shined in the Primitive Church. Your fellow Writer wishes he had the benefit of Printing, I wish the same; you care not what you write in private, but if you were to publish them by Print, I hope it should be some awband to you, to restrain you from your accustomed rash affirmations of such Paradoxes, untruths, fables: or otherwise it would turn to your greater shame. But now if you will credit Ignatius, from Peter the third Bishop of Antiochia: through all his Epistles, he ever distinguishes a Bishop and a Presbytery, and yet makes them sweetly concur to do the work of God: let it be, you doubt of some of his Epistles, but I hope you will not reject them all: having exhorted the Traellians to obey their Bishop and Presbyters, 
Ignat. ad Tra●llia●●. Epist. 2.  he defines them both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. What is a Bishop, but he that hath power and rule in the Church, so far as a man can have it, and is according to his power a follower of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. What is a Presbytery? but a sacred consistory of counsellors and Assessors to the Bishop. See you not here a Bishop and Presbyters distinguished: see you them not united, the one having power to rule, the others duty being to counsel and assist. And this testimony of their Union fifteen hundredth years old. Many other clear testimonies out of all the Epistles of Ignatius Bishop of Antiochia, Martyr at Rome, might be gathered to this same purpose, but that it were too long to rehearse them.  
Take with this another of Nazianzen. 
Nazian. ●rat. 7. de Composita disser●●●● rati●ne.  Nos omnes vinum corpus in Christ● 〈◊〉, ac singuli tam Christ's s●mu● membra, quam alter alterius, nimirum imperat & praesidet hoc, illud du●●tur, necidem efficunt utraque, siquidem imperare, ac subie●tum esse imper●● non sunt idem, & fiunt tamen utraque, unum per unum spiritum conglutinata in unum Christum. We are all one body in Christ, and every one of us the members of another, as also the members of Christ: one is precedent and commands; another is governed: both these effectuates not one thing, for to command, and to be subject to commandment, are not one, and yet these two becomes one being conglutinate and conjoined by one Spirit into one Christ: That Nazianzen means here of the distinction of Ministers, whereof the Superior hath power, to rule; the Inferior his place to obey, yet both happily united in Christ, to do the work of God: See Elias Commentary upon this place.  
Look again the fourth Council of Carthage, holden about twelve hundred year since. Presbyter ordinatur Episcopo ●um benedicente & manum imponente capiti eius, 
Concil. Carth. 4. cap. 3.  & qui adsunt presbyters manus suas juxta manus Episcopi teneant: A Presbyter is ordained, the Bishop laying hands upon him, and blessing him, and let the Presbyters which are present, have their hands beside the hands of the Bishop. There they are distinguished yet united.  
Omnes Episcopus Presbyter est, 
Ambr. in 1. Tim. 3.  sed non omnis Presbyter Episcopus, hic enim Episcopus est, qui inter Presbyteros primus est. Every Bishop is a Presbyter said Ambrose, but every Presbyter is not a Bishop: for he is a Bishop, who is first among the Presbyters: there they are distinguished and united.  
join to these Cyprians complaint; 
Cypr. Epist. 10.  Aliqui de Presbyteris nec evangely, nec loci sui memores nec futurum Domini judicium, nec sibi praepositum Episcopum cogitantes, quod 〈◊〉 sub antecessoribus nostris factum est, cum contumelia & contemptu praepositi totum sibi vendicant, etc. Si ultri in s●●dem perseveraverint utar ea admonitione, qua me Dominus uti jubet ut interim prohibeantur offer.  
In his sixth Epistle he professeth he was determined to do nothing without counsel of his Compresbyters; but because some Presbyters had received some that had fallen, to the peace of the Church, inconsulto Episcopo, without knowledge of the Bishop; neither fearing the future judgement of God, nor the present Bishop set over them, which he saith was never done by any Presbyter under any of his Ancestors, not without contumely and contempt of their Bishop, he warneth them if they continue in it, he will use that censure against them which the Lord commanded him, and suspend them from their Ministry. How unwise you were to allege the authority of Cyprian for you, 
Fol. 13. & 15.  this one place, among many, may witness: for he not only affirms that the power of a Bishop over Presbyters is more ancient than his time, but that it is warranted also by divine authority.  
I could to this same purpose bring many others, if at this time I might attain to my own minutes, collected for help of my memory. But let these suffice for the present. If they content you not, than I send you to the fourth Book of Douname, wherein he proveth Episcopal Function to be of Apostolical institution, because it was generally received in the first three hundred years after the Apostles. If you be purposed to dispute this question, you will find him there with very formal and forcible reasonings defending Episcopal government: if you will not, as I think you will not meddle with him, because he is too strong for you, than you shall do best to let alone your whisperings in the ears of simple people, and your trivial arguments which seem good enough to them that know no better, but in very deed are like the Cuties of bone wherewith Children shoot in the streets, that may well make a little fize with powder, but are not able to carry any Bullet, and it will be long before you hurt a Bishop with such.  
You carp at my Argument fol. 9 that I bring to prove the external Discipline to be arbitarie and changeable, as may best serve for edification, because the Apostles, in a greater matter, dispensed with Circumcision for edification, some of them retaining it, some not admitting it, as they saw best for the state of their people. You need not tell me that Circumcision was a Sacrament, and no point of Church-government, I know that very well: but must tell you again, that as quick as you think yourself, you mistake the argument; for, it is from the more to the less: If the Apostles used a diversity in a greater thing, for the good of the Church, and did not all keep one rule concerning the Sacrament of Circumcision; why shall it be thought evil now to see diversity in the Church about a less thing? some Churches using external government one way, others another way, as the state of the time and people requires. Besides that, I believed your Doctorship had been so acquainted, at least with the recent Writers of this age, that you would have soon perceived the Author of the words alleged by me to be Musculus on 1 Tim. 1. and his probation of it, is not from ancient Augustine, as you take it, but from the latter Augustana Confessio; put on your Spectacles and read it again. Thus while as like a blind man you would strike at me, you strike a more worthy man then ever you were, and a whole reformed Church also. Yet for all this, your words are oracles good enough (I warrant you) in your own Conventicles, and with them the simplicity of many Christians is abused, whose eyes I pray the Lord open, that as they know the truth of the Gospel, so they may know the truth of this question also, and leave off to rend this Church by so unlawful a division.  
That you affirm no Schism was in our Church till Bishops came. I must tell you this is but your calumny, and the contrary is notoriously known: to me it is clear as the light; with a mourning heart many a time have I looked unto one, I could make it clear to the world, but I will not for all your provocation. I say no more, but if you be ignorant of this, you are a great stranger in S. Andrew's.  
Your Discourses fol. 10. 11. 12. 13. are answered already. In the 14 you condemn the calling of the Bishops of this Church, they neither have it from the people, nor the Church, nor the general Assembly. Surely, you are a pert affirmer of any thing you please, for you will not find any Bishop of Scotland, whom the general Assembly hath not first nominated and given up in lytes to that effect, or else by such as have authority in the Church to do it.  
In your fol. 15. you usurp the judgement of my conscience, and therein utters the pride of your spirit, but impairs not mine honest inward testimony in the contrary. I affected no Bishoprie, no creature can convince me of Ambitus, directly nor indirectly: but you must be like yourself, affirm falsehoods confidently, that your simple ones may believe you: nevertheless know that God will bring you to judgement, and you shall be countable, if for your idle words, much more for your false lying words, spoken and published for the corrupting of others.  
My words against the lying Libeler you wickedly and most wrongfully wrest against my brethren, God forgive you; I have answered it already.  
And where in your last leaf you run out upon your comparisons, that those who have laboured more faithfully and fruitfully in the work of GOD than I have done, could teach me how to behave myself in the house of God, though now (say you) I seem to myself a great Doctor in Israel. All this is but needless talk: I refuse not to be taught of any in the Church, I have learned some good from any that ever I heard, and have taken pains to keep it: but what I seem to be in mine own eyes is hard for you to know. When in the secret of my heart I deal with my God, I know my room, that I am the chief of sinners, and least of Saints; and in truth I so esteem myself: but where you will come in, and out of your pride, run over me, and tread my gift under your feet, I will not suffer you. It is not mine own, and I got it not from you I will speak in defence of it, and not let you disgrace it. I have by the grace of God, laboured as faithfully, diligently, and I trust also fruitfully, as you, or any with you that have stretched the pen against me. He that made me a Doctor in Israel, hath taught me that which I never learned from man, and wherewith you, if you were well tried would be found unacquainted.  
Some of your sort, I wot not if it be yourself, have been carping at my works in a public Sermon to the people. S. Luke (saith he) when he wrote the History of the Acts, dedicates it simply to Theophilus, but some Writers of our time must in their Dedicatory Epistles premit honourable Styles: Is not this think you, good Divinity? But the reputation of this Doctor maketh any thing good enough that he liketh to speak. But if he read the Book through, before he began to expound it, he might have marked that S. Paul speaking to Festus, gives him an honourable Style, 
Acts 26. 25.  O Noble Festus! What will he say when he comes to that place? If it had been either Heresy, or flattery, or unlawful, in itself, to give Styles of honour to honourable men, S. Paul would not have used it. And he who did observe this lesson on Saint Luke's speech to Theophilus, did but abuse his hearers, and wrong the absent whose works he would fain disgrace, for a misliking of himself.  
As for fidelity in the ministery, the only judge thereof is the Lord: and who hath laboured more or less fruitfully in his work, will be known in that day wherein every man's fruit shall be manifested: your presumpevous preventing of it will make no man up nor down: he is not higher, because you do commend him, nor the lower, because you disesteem of him. My labours published for edification of others, are not the less regarded, that they want some Fifaean Sonnets prefixed to them, meeter for Actors of Comedies than Doctors of Divinity.  
In your Conclusion, seeing you will have no peace except it agree with your humour, which I am not able to give, and is as little reason you should receive, I leave you till God mend you, and work a more sober and peaceable mind in you: and so farewell.  
Edinburgh, Novemb. 28. 1613.    

The CONCLUSION.  
AND now to conclude all; if Mr. David, or any of his Complices will still be contentious, let them know I will no more interrupt the course of my study and better exercises for such matters, except it be by commandment of my Superiors: if any more had come so long as my pen was about this purpose, they should not have wanted an Answer, but now seeing I know none others, I close up this Combat, Non licet ad huiusmodi ineptias vacare: 
Cypr. Epis●. 6.  surmise, say, report, backbite, libel as you will; bu● seek some other party. I have bend the course of my study to more profitable labours. I wish my pains may work in you what I would, but because we find by daily experience the truth of that once spoken by Macarius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: I turn me with Nazianzen, to the Lord, who is only able to tame the nature of man: Beatissime christ mortalium lumen, velim super mare nostrum ambules, & i●ctari desinet; Sweet jesus, the light of mankind, let it please thee to come and walk upon the Sea of our perturbed affections and it shall become calm. Veni Domine jesus & aufer scandala de Regno tuo: Come Lord jesus take offences out of thy Kingdom, out of our hearts. Who but thou should reign in them? let not Pride possess us, let not Arrogancy rule over us, let not filthy Covetousness command us: Put these to the door O Lord; come thou and possess thine own; none but thou O Lord, can claim a title to us: utinam praeter Christum nihil in nobis viveret! Oh that nothing beside Christ jesus were living in us! Lord jesus who left thy peace to thy Church, keep it among us, that we may be one in thee, with all holiness, truth, and love, Amen.  
FINIS.