high measure in the yeer 1595. This gave occasion then both to Prince and people to enter into Covenant for the defence of the Truth and pure Doctrine of the Church with the Reformed Discipline and of the safety of the King and Kingdom by which means the proceedings of the enemies was stopped for a while Now the time drawing neer of the Kings coming to the Crown of England the watching enemy returns to work again in another manner then he had done hitherto which was this By the mouths of some timerous and worldly men he causeth to present unto the King the consideration of great difficulties that he was likely to finde in his succeeding to the Crown of England by two parties there who were given out to be the Strength of the Kingdom to wit the profest Papists and the Prelaticall men therefore to facilitate the businesse they must be in some sort contented For the satisfaction of the Prelates the King by degrees must endeavour to bring again into Scotland Prelacy with all its dependences for no neglecter or contemner of the holy Order could be kindely received to reigne in England and so this part of the advice was followed with all possible care and diligence To content the Papists they not onely must have given unto them under-hand hopes of connivence and over seeing their practice but also there must be a Letter written to the Pope to assure his Holinesse of the Kings affection to the Catholike Cause Thus both these parties were calmed so far that the King came to the Crown of England Anno 1602 without manifest opposition albeit not without the grumbling and grudging of some As for the stricter sort of Professors of the Reformed Religion going under the nick-name of Puritans no opposition or trouble to the Succession was feared from them because the Principles upon which they go on rising from the Word of God are far other then those of worldlings which flow from interest and consequently they needed not Atonement or Propitiatory Sacrifice to befriend the King But the holy Father not finding reall performance by the King of what he looked for remembers the King in good earnest of his promise not kept by the Gun-powder Plot Anno 1605. After which by Gods mercy failing men would have thought that the Popish party should leave off all undertakings hereafter But they follow their businesse more constantly then so for no sooner one Plot fails but incontinent they put another afoot yea they have severall Plots at one and the same time in hand whereof it is likely that either one or other will take Now this great Plot of the Gun-powder being come to nothing they as it were go back for a time to come forward in due season with another and leaving for a while the open and devouring ravishing of the Wolf they have recourse again to the cunning of the Fox The next care then after the calming in some measure the spirits of men after so horrid a Treason is to look about and to studie by whom he affairs of these Dominions were managed And finding by serious inspection That all affairs received great influence from the Court after mature deliberation they resolved to make friends there which they did by subtill insinuations fair words high promises and some reall performances of good Offices yea when money was absolutely necessary it was not spared Thus by degrees having gotten friends at Court in it they make a party next for whose subsistence and increase they employ all that they can Now having power and credit at Court more and clearly perceiving it to be the fountain from whence all preferment to Honour and benefit in Church and State did flow they judged it fit for their purpose to make sure of some prime men both in Church and State according to their minde which was done as they desired Thus having gained men chief in State and Church for their use then they went to the corrupting of the Universities being the Seminaries of all Liberall Education This likewise they did effectuate first by the Over-seers connivence to loosenesse of life in young people next by the bad example of the Seniors the Iuniors were invited to do mischief Then the Teachers by their bad instruction did corrupt namely in Theologie all sound Doctrine And for this purpose the earnest studie of the Old Testrment in the Originall Hebrew was cryed downe as beseeming rather men of the Synagogue then those of the Christian Schools Likewise the Greek of the New Testament must not be read with diligence for fear of spoyling the elegancy of the Greek Language which is to be found in profane Authors So they withdrew the Students from the studie of Scriptures in the Originall and recommended to them the reading of humane Writings particularly in Theologie the Books of the Ancients which are commonly called Fathers Likewise was recommended unto young men the studie of the Sophistry of the Monks as of Thomas and Scotus namely with their Expositors True it is That if young men were well instructed in Theologie from the Scriptures and taught the true Principles of Philosophie in a setled course by some judicious and diligent Professor they might reade all these Books and others in their kinde with pleasure and benefit But alas young men not knowing the rudiments of Theologie nor the first Elements of Philosophie are let loose unto themselves and so by reading these Books having no sure ground to stick to learn onely to doubt and put Queries yea of the very Principles of all sound knowledge both Divine and Humane Thus being brought to waver and doubt they are easily led what by interest what by weaknesse to embrace a bad Opinion or at least to hold all uncertain as the ancient Scepticks not being able to resolve Yea doubting is come to that height that in the opinion of many he is the bravest fellow and wittiest that can raise most Queries answer them who will or can And so Wit is hugely cryed up which is but meer froth and poor solid Wisedom is not so much as named or thought on Then those of the richer sort having spent some time idly and loosely at the Universities go beyond Sea particularly to Italy forsooth either upon their own trust or which is little better if not worse many of those who go along with young men to advise and direct them have as much need of one for their guide as the young men themselves having neither staidnesse discretion nor probity So that if there were a just account cast up of all those who either have been bred in the Universities or gone beyond Sea these many yeers I will speak within compasse That of twenty you shall hardly finde one who is improved in vertue by this Breeding for the good of the Church and State whereof they are members and perhaps considerable too if they were wise and good At this present both Church and State findes this to be true
cured within England which alas for pitie must now be brought into bondage and thraldome that pestilent Papists may reigne without punishment But O thou Beast I speak to thee Winchester more cruell then any Tygre Shall neither shame nor fear nor benefits received bridle thy Tyrannous cruelty Art thou not ashamed thou bloody Beast to betray thy native Countrey and the liberties of the same Fearest thou not to open such a door to all iniquitie that whole England should be made a common Stewes to Spanyards Wilt thou recompence the benefits which thou hast received of that Noble Realm with that ingratitude Remembrest thou not that England hath brought thee forth that England nourished thee that England hath promoted thee to riches honour and high dignitie And wilt thou now O wretched Captive for all these manifold benefits received be the cause that England shall not be England Yea verily for so wilt thou gratifie thy Father the Devill and his Lieutenant the Pope whom with all his baggage thou labourest now with tooth and naile to make florish again in England albeit like a dissembling Hypocrite and double faced wretch thou being thereto compelled by the invincible verity of Gods Holy Word wrotest long ago thy book intituled True Obedience against that Monstrous Whore of Babylon and her falsly usurped power and authority but now to thy pepetuall shame thou returnest to thy Vomit and art become an open Arch-Papist again Furthermore why seekedst thou the blood of Thomas Cranmer of good father Hugh Latimer and of that most learned and discreet man Doctor Ridley Doest thou not consider that the lenitie sincere Doctrine pure life godly conversation and discreet counsell of these three is notably known in more Realms then England Art thou not ashamed to seek the destruction of those who laboured for the safeguard of thy life and obtained the same when thou justly deservedst death But O thou sonne of Belial well declarest thou that nothing can mollifie the cruell malice nor purge the deadly venome of him in whose heart wickednesse beareth the dominion thou are like to Cain and fellow to Iudas the Traitour and therefore canst thou do nothing but thirst for the blood of Abel and betray Christ Jesus and his eternall verity Thus dear brethren must the sons of the Devill declare their own impietie and ungodlinesse that when Gods vengeance which shall not sleep shall be poured forth upon them all Tongues shall confesse acknowledge and say That God is righteous in all his judgements And to this end are cruell Tyrants permitted and suffered for a space and time not onely to live in wealth and prosperity but also to prevaile and obtain victory as touching the flesh over the very Saints of God and over such as enterpriseth to resist their fury at Gods commandment But now to the subsequent and that which followeth The Instrument and means wherewith Christ Jesus used to remove and put away the horrible fear and anguish of his Disciples is his onely word for so it is written But by and by Iesus spake unto them saying Be of good comfort it is I be not afraid The naturall man that cannot understand the power of God would have desired some other present comfort in so great a danger as Either to have had the heavens to have opened and to have shewed unto them such light in that darknesse that Christ might have been fully known by his own face or else That the Winds and raging Waves of the Seas suddenly should have ceased or some other Miracle that had been subject to all their sences whereby they might have perfectly known that they were delivered from all danger And truely equall it had been to Christ Jesus to have done any of these or any work greater as to have said It is I be not afraid But willing to teach us the dignitie and effectuall power of his most Holy Word he useth no other Instrument to pacifie the great and horrible fear of his Disciples but the same his comfortable Word and lively Voice and this is not done onely at one time but whensoever his Church is in such straight perplexity that nothing appeareth but extreme calamity desolation and ruine then the first comfort that ever it receiveth is by the meanes of his Word and Promise As in the troubles and temptations of Abraham Isaac Iacob Moses David and Paul may appear To Abraham was given no other defence after that he had discomfited four Kings whose posterity and linage no doubt he being a stranger greatly feared but onely this promise of God made to him by his holy Word Feare not Abraham I am thy Buckler that is Thy protection and defence The same we finde of Isaac who flying from the place of his accustomed habitation compelled thereto by hunger gat no other comfort nor conduct but this promise onely I will be with thee In all the journeyes and temptations of Iacob the same is to be espied As when he fled from his fathers house for fear of his brother Esau when he returned from Laban And when he feared the inhabitants of the Region of the Canaanites and Peresites for the slaughter of the Sichemites committed by his sons he receiveth none other defence but onely Gods Word and Promise And this in Moses and in the afflicted Church under him is most evident For when Moses himself was in such despair that he was bold to chide with God saying Why hast thou sent me for since that time I have come to Pharaoh to speak in thy Name he hath oppressed this people Neither yet hast thou delivered thy people This same expostulation of Moses declareth how sore he was tempted yea and what opinion he had conceived of God that is That God was either impotent and could not deliver his people from such a tyrants hands or else That he was mutable and unjust of his promises And this same and sorer temptations assaulted the people For in anguish of heart they both refused God and Moses as we before have partly touched And what meanes used God to comfort them in that great extremity Did he straightway suddenly kill Pharaoh the great Tyrant No. Did he send them a legion of Angels to defend and deliver them No such thing But he onely reciteth and beateth into their ears his former promises to them which oftentimes they had before And yet the rehearsall of the same wrought so mightily in the heart of Moses that not onely was bitternesse and despair removed away but also he was enflamed with such boldnesse that without fear he went again to the presence of the King after he had been threatned and repulsed by him This I write beloved in the Lord that ye knowing the Word of God not onely to be that whereby were created heaven and earth but also to be the power of God to salvation to all that believe the bright lantern
some of the following Kings namely where there was any opposition feared of setling them in the Royall Throne for further Confirmation were anointed Read diligently the History of the Kings and you shall not finde that each one or every one of them was anoynted externally although they were all the Anoynted of the Lord. Next you shall note That the Oyl wherewith Samuel anoynted Saul and David and so the Oyl wherewith other Kings were anoynted was not an Oyl consecrated as that wherewith the High-Priest c. was anoynted but common Oyl The reason of the Scripture-phrase whereby all Princes are said to be anoynted is this Anoynting in first and most ancient times was a signe of setting apart of a man for the Office of a King Hence by progresse of time any man that was set aside by Gods providence to execute the Office of a King whether he came thereunto by Succession or by choice or by Conquest was called the Anoynted of the Lord because they had the thing signified by Gods appointment notwithstanding they wanted the signe to wit the Oyntment Further we shall observe here That not onely those whom God hath set aside to be Kings be called the Anoynted of the Lord but also the people whom he hath set aside or apart for a peculiar end So the Prophet speaking of the People of Israel in Gods Name useth this expression Touch not mine Anoynted For their sake I have reproved Kings Moreover note That as the people set aside by God are said to be his Anoynted so they are also called A Royall Priesthood Kings and Priests Not that every one of the people is a King or a Priest these being particular Callings no more then they were anoynted but because they are set aside by God as Priests to offer daily unto him the Sacrifice of Righteousnesse c. And as Kings were anoynted with Oyl to signifie their setting aside for their peculiar Office so every one of us being anoynted in Baptisme by the holy Spirit is set aside to do justice c. as a King in our severall station Thus much have I in few words spoken of Kings anoynting and how the people are said to be anoynted or to be Priests and Kings because in the beginning of the fifteenth Age sundry were condemned as hereticks for saying That every man is a Priest in some kinde and that the anoynting of Kings is now needlesse being an invention of Rome to subject Princes unto it Some yeers after the beginning of the twelfth Age King David beside the Bishopricks formerly erected did erect the Bishoprick of Rosse Breachen Dunkel and Dumblane This debonaire Prince was so profuse towards Church-men that he gave them a good part of the ancient Patrimony of the Crown So he and his Successors were necessitated to lay Taxes and Impost upon the people more then formerly to the harm of the Common-wealth In this also he wronged the Church for the Clergie being rich and powerfull left their Function and gave themselves over to all riot and idlenesse Till riches made Church-men lazie this distinction in discharging the Duty of a Pastor or of the souls per se aut per alium was unknown While riches did not so abound in the Church Church-men kept more conscience in the discharging of their places In this twelfth Age the Scots although they had Bishops ever since Palladius who for a long time did discharge the Function indifferently in every place where they came to And although they had of later times distinguished the limits of the bounds wherein they were to execute their Calling by Diocesses yet in that Age I say they were not come to that height to have Primates Metropolitans and Arch-bishops Wherefore their neighbour the Arch-bishop of Yorke having gained the consent of the Pope bestirred himself very earnestly by the assistance of his King to have the Scotish Bishops acknowledge him for the Metropolitane whereunto the stoutest of the Scotish Clergie would not consent but they would depend immediately upon the Pope and to this effect Legats were sent from Rome to Scotland who being come hither and seeing the resolution of the Scotish Bishops not to submit to the Archbishop of Yorke and finding their own benefit thereby they did exempt and free the Scots Clergie from the trouble of the Arch-bishop of Yorke There was one Gilbert Bishop of Catnes a great strugler for this businesse About the later end of this Age sundry Priests were put from their Office because they had taken Orders upon Sunday In that time there was a Synod in Perth of Divines such as they were who decreed That Sunday should be kept holy from all work from Saturday at mid-day or twelve of the clock till Munday morning In the thirteenth Age few yeers after the beginning thereof divers kindes of Monks came into Scotland formerly unknown to the Land as Dominicans Franciscans Iacobins and sundry other of that sort of Locusts In this Age these Vermine of Monks did so multiply every where that at a Councell at Lyons it was decreed That no more new Orders of Monks should be admitted or tolerated But how the Decree hath been kept we see in our dayes Next the Monks of severall kindes gave themselves so to Begging that the people were much eaten up by them and the poor his portion was withdrawn which occasioned a great murmure among the Commons Upon this there was a Decree made then That onely the Minorites Praedicants Carmelites and Hermits of S. Augustine should have liberty to beg Whence they are called The four Mendicants Les quatre Mendiants Towards the end of this thirteenth Age fell out that great desolation of the State of Scotland occasioned by the Controversie for the Succession of the Crown betwixt Baliol and Bruce Baliol being constrained by the States of Scotland to break the promise he had made to Edward of England To subject the Crown of Scotland unto him for judging the cause on his side After much trouble and misery of War the State of Scotland receives Robert Bruce come of the second Branch for King recalling all the subjection and Allegiance that they had given to Baliol because of his unworthinesse to Reign who beside unfitnesse to bear rule over a Military People had basely condescended to enslave that Nation to whom their Liberty hath been so dear to this day that for it and the purity of true Religion which both by Gods mercy they now enjoy they have willingly and cheerfully undergone all hazard of life and means judging That if they suffered these two twins Liberty and Religion either to be infringed or taken from them they had nothing left them whereby they might be called men The remarkable History of King Iames the first of Scotland fitteth this purpose very well The Passage is this King Iames the first going into France was taken by the English and kept prisoner by them for many yeers In that time the King of England goes
of the Primitive Christian Church 23. That true Christians receive the body of Iesus Christ every day by Faith 24. That after Matrimony be contracted and consummate the Kyrk may make no Divorcement 25. That Excommunication bindes not if unjust 26. That the Pope forgives not sins but onely God 27. That Faith should not be given to Miracles to such namely as the Romish were then and are to this day 28. That we should not pray to the glorious Virgin Mary but to God onely since he onely hears us and can help us 29. That we are no more bound to pray in the Kyrk then in other places 30. That we are not bound to beleeve all that Doctors of the Kirk have written 31. That such as worship the Sacrament in the Kyrk we suppose the Sacrament of the Altar commits Idolatry 32. That the Pope is the head of the Kirk of Antichrist 33. That the Pope and his Ministers are murtherers of souls 34. That they which are called Princes and Prelates in the Church are Theeves and Robbers By these Articles which God of his mercifull providence caused the enemies of his truth to keep in their registers may appear how mercifully God hath looked upon this Realm retaining within it some spark of his lyght even in the time of greatest darknesse Neither ought any man to wonder albeit that some things be obscurely and some things doubtfully spoken But rather ought all faithfull to magnifie Gods mercy who without publike Doctrine gave so great light And further we ought to consider that seeing that the enemies of Jesus Christ gathered the foresaid Articles thereupon to accuse the persons aforesaid that they would deprave the meaning of Gods servants so far as they could as we doubt not but they have done in the heads of Excommunication Swearing and of Matrimony In the which it is no doubt but the servants of God did damne the abuse only and not the right Ordinance of God for who knows not that the Excommunication in these dayes was altogether abused That Swearing aboundeth without punishment or remorse of conscience And that Divorcements was made for such causes as worldly men had invented But to our History Albeit that the accusation of the Bishop and of his Complices was very grievous yet God so assisted his servants partly by inclining the Kings heart to gentlenesse for divers of them were his great familiars and partly by giving bold and godly answers to their Accusators that the enemies in the end weâ—e frustrate of their purpose For while the Bishop in mockage said to Adâ—m Reade of Barskeiming Reade beleeve ye that God is in heaven He answered Not as I do the Sacraments seven Whereat the Bishop thinking to have triumphed said Sir lo he denies that God is in heaven Whereat the King wondring said Adam Reade What say ye The other answered Pleaseth your Majesty to hear the end betwixt the churle and me and therewith he turned to the Bishop and said I neither think nor beleeve as thou thinkest that God is in heaven but I am most assured that he is not onely in heaven but also in the earth But thou and thy faction declare by your works that either ye think there is no God at all or else that he is so set up in heaven that he regards not what is done upon the earth for if thou firmly beleevedst that God were in the heaven thou shouldest not make thy self check-mate to the King and altogether forget the charge that Jesus Christ the Son of God gave to his Apostles which was To Preach his Gospel and not to play the proud Prelates as all the rabble of you do this day And now Sir said he to the King judge ye whether the Bishop or I beleeve best that God is in heaven While the Bishop and his band could not well revenge themselves and while many taunts were given them in their teeth The King willing to put an end to further reasoning said to the said Adam Reade Wilt thou burn thy bill He answered Sir the Bishop and ye will With these and the like scoffs the Bishop and his band were so dashed out of countenance that the greatest part of accusation was turned to laughter After that Diet we finde almost no question for matters of Religion the space neer of thirty yeers for not long after to wit in the yeer of God 1500. the said Bishop Blaktar departed this life going in his superstitious devotion to Ierusalem Unto whom succeeded Master Iames Betone son to the Laird of Balfor in Fife who was more carefull of the world then he was to Preach Christ or yet to advance any Religion but for the fashion onely and as he sought the world it fled him not For it was well known that at once he was Archbishop of Saint Andrews Abbot of Dunfermeling Aberbrothe Kylwinning and Chancellour of Scotland For after the unhappy field of Flowdonne in the which perished King Iames the fourth with the greatest part of the Nobility of the Realm the said Betonne with the rest of the Prelates had the whole Regiment of the Realm And by reason thereof held and travelled to hold the truth of God in thraldome and bondage till that it pleased God of his great mercy in the yeer of God 1527. to raise up his servant Master Patrick Hammilton at whom our History doth begin Of whose progenie life and erudition because men of fame and renown have in divers works written we omit all curious repetition sending such as would know further of him then we write to Francis Lambert Iohn Frith and to that notable work lately set forth by Iohn Fox English man of the lives and deaths of Martyrs within this Isle in this our age This servant of God Master Patrick Hamilton being in his youth provided to reasonable honours and living he was intituled Abbot of Fern as one hating the world and the vanitie thereof left Scotland and passed to the Schools in Germany for then the fame of the Universitie of Wittenberg was greatly divulgate in all Countreys where by Gods providence he became familar with those lights and notable servants of Christ Jesus of that time Martin Luther Philip Melancthon and the said Francis Lambert did so grow and advance in godly knowledge joyned with fervencie and integrity of life that he was in admiration with many The zeal of Gods glory did so eat him up that he could not long continue to remain there but returned to his countrey where the bright beams of the true light which by Gods grace was planted in his heart began most abundantly to burst forth as well in publike as in secret for he was besides his godly knowledge well learned in Phylosophie he abhorred Sophistrie and would that the Text of Aristotle should have been better understood and more used in the Schools than then it was for Sophistrie had corrupted all as well in Divinitie as
whole Sermons he had taught before the whole Lent past adding That within Scotland there were no true Bishops if that Bishops should be known by such notes and vertues as S. Paul requires in Bishops This delation flew with wings to the Bishops ears who without further delay sent for the said Friar Alexander who began sharply to accuse that he had so â—landerously spoken of the dignitie of Bishops as to say That it behoved a Bishop to be a Preacher or else he were but a dumb dog and fed not the flock but fed his own bellie The man being witty and minding that which was his most assured defence said My Lord The reporters of such things are manifest liars Whereat the Bishop rejoyced and said Your answer pleaseth me well I never could think of you that ye would be so foolish as to affirm such things Where are the knaves that have brought me this tale Who comparing and affirming the same that they did before he still replyed That they were liers But while the witnesses were multiplied and men were brought to attention he turned him to the Bishop and said My Lord ye may hear and consider what ears these Asses have who cannot discern betwixt Paul Esay Zachary and Malachy and Frier Alexander Seton In very deed My Lord I said That Paul saith It behoveth a Bishop to be a Teacher Esay said That they that fed not the flock are dumb dogs and Zachary saith They are idle Pastors I of mine own head affirmed nothing but declared what the Spirit of God before pronounced At whom my Lord if ye be not offended justly ye cannot be offended at me And so yet again my Lord I say That they are manifest liars that reported unto you that I said That ye and others that preach not are no Bishops but belly-gods Albeit after that the Bishop was highly offended as well at the scoffe and bitter mock as at the bold liberty of that learned man yet durst he not hazard for that present to execute his malice conceived For nought only feareth he the learning and bold spirit of the man but also the favour that he had as well of the people as of the Prince King Iames the fifth with whom he had good credite for he was at that time his Confessor and had exhorted him to the fear of God to the meditation of Gods Law and unto purity of life But the said Bishop with his complices foreseeing what danger might come to their estate if such familiarity should continue betwixt the Prince and a man so learned and so repugning to their affections laboureth by all means to make the said Frier Alexander odious unto the King and easily found the means by the gray Friers who by their hypocrisie deceived many to traduce the innocent as an Heretick This accusation was easily believed of the young Prince who being much given to the lusts of the flesh abhorred all counsell that repugned thereto And because he did remember what a terrour the admonitions of the said Alexander was unto his blinded conscience without resistance he subscribed to their accusation affirming that he knew more then they did in that matter For he understood well enough that he smelled of the new Doctrine by such things as he had shewed to him under Confession And therefore he promised that he should follow the counsell of the Bishops in punishing of him and of all others of that Sect. These things understood by the said Alexander as well by the information of his friends and familiars as by the strange countenance of the King unto him provideth the next way to avoid the fury of a misled Prince and so in his habit he departeth the Realme and coming to Berwicke wrote back again to the King his Complaint and Admonition The very Tenour and Copy whereof followeth and is this MOst gracious Soveraigne Lord under the Lord and King of all of whom onely thy Highnesse and Majestie hast power and authority to exercise Justice within this thy Realme under God who is King and Lord of all Realms and thy Majestie and all mortall kings are but onely servants unto that onely immortall Prince Christ Jesus c. It is not I wot unknowne to thy gracious Highnesse how that thy Majesties sometime servant and Orator and ever shall be to my lives end is departed out of thy Realm unto the next adjacent of England neverthelesse I believe the cause of my departing is unknown to thy gracious Majesty Which onely is Because the Bishops and Church-men of thy Realm have had heretofore such authority upon thy subjects that apparently they were rather King and thou the subject which unjust Regiment is of it self false and contrary to holy Scripture and Gods Law Then thou art the King and Master and they thy subjects which is very true and testified expresly by the Word of God And also because they will give no man of any degree or state whom they often call Hereticks audience time nor place to speak and have defence which is against all Law both the old Law called the Law of Moses and the new Law of the Gospel So that if I might have had audience and place to speak and have shewed my just defence conformable to the Law of God I should never have fled to any other Realm suppose it should have cost me my life But because I believed that I should have no audience nor place to answer they are so great with thy Majestie I departed not doubting but moved of God unto a better time that God illuminate thy Majestie even to give every man audience is thou shouldst and mayst and is bound by the Law of God who are accused to the death And to certifie thy Highnesse that these are no vain words but of deed and effect here I offer me to thy Majestie to come in thy Realme again so that thy Majestie will give me audience and hear what I have for me of the Law of God and cause any Bishop or Abbot Friar or Secular which is most cunning some of them cannot reade their Mattins who are made Judges of Heresie to impugne me by the Law of God and if my part be found wrong thy Majestie being present and Judge I refuse no pain worthy or condigne for my fault And if that I convince them by the Law of God and that they have nothing to lay to my charge but the law of man and their own inventions to uphold their own glory and pridefull life and daily scourging of thy poor subjects I refer my self to thy Majestie as Judge Whether he hath the victory that holds him at the Law of God which cannot fail or be false or they that holds them at the Law of man which is very oft plain contrary and against the Law of God and therefore of necessity false and full of lies For all things that is contrary to the veritie which is Christ and his Law is of
before it is plain That after the Kings death and during the Cardinalls life whosoever guided the Court he gate his secret businesse sped of that gracious Lady either by day or by night Howsoever the tidings liked her she mended with as great expedition of that daughter as ever she did before of any son she bare The time of her Purification was sooner than the Leviticall Law appoints but she was no Jew and therefore in that she offended not The noyse of the death of King Iames divulgate who departed this life the 13 day of December in the yeere of God 1542 aforesaid the hearts of men began to be disclosed All men lamented that the Realme was left without a male to succeed Yet some rejoyced that such an enemy to Gods Truth was taken away He was called of some A good poore mans King of others he was termed A murtherer of the Nobility and one that had decreed their whole destruction Some praised him for the repressing of theft and oppression others dispraised him for being much given to women The Prelats and Clergie feared a change in the Kings minde as he had expressed himself some few yeers before And thus men spake even as their affection led them and yet none spake altogether besides the truth for part of these aforesaid were so manifest that as the vertues could not be denied so could not the vices by any craft be cloked Yet to speak truth of him his vices may justly be attributed to the times and his breeding and not any wickednesse in his nature for he gave many expressions of a good nature namely in his sobriety and justice c. The question of Government was thorow this Realme universally moved The Cardinall proclaimed the Kings last Will and therein were expressed four Protectors or Regents of whom himself was the first and principall and with him were joyned the Earls of Huntley Argyle and Murhay this was done on Munday at the Market Crosse of Edinburgh But the Munday following took the whole Regents remission for their usurpation for by the stout and wise counsell of the Laird of Grange did the Earle of Arran then so neer to the Crown cause assemble the Nobility of the Realme and required the equity of their judgements in that his just suit to the Government of this Realm during the minority of her to whom he pretended to succeed failing of her and of her lawfull succession His friends convened the Nobility assembled the day of decision is appointed the Cardinall and his faction opposes them and are against the Government of one man and especially of any called Hammilton For who knowes not said the Cardinall that the Hammiltons are cruell murtherers oppressors of innocents proud avaritious double and false and finally the pestilence in this Common-wealth Whereto the Earl answered Defraud me not of my right and call me what ye please whatsoever my friends have been yet unto this day hath no man cause to complain upon me neither yet am I minded to flatter any of my friends in their evill doing but by Gods grace shall be as forward to correct their enormities as any within the Realme can reasonably require of me And therefore yet again my Lords in Gods Name I crave that ye do me no wrong nor defraud me of my just Title before ye have experience of my Government At these words were all that feared God or loved honesty so moved that with one voyce they cryed That Petition is most just and unlesse ye will do against Gods Iustice and Equity it cannot be denied And so in despight of the Cardinall and his suborned Faction was he declared Governour and with publike Proclamation so denounced to the people The Kings Pallace Treasure Jewels Garments Horse and Plate was delivered unto him by the Officers that had the former charge and he honoured feared and obeyed more heartily than ever any King was before so long as he abode at God The cause of the great favour that was born unto him was That it was bruted that he favoured Gods Word and because it was well knowne that he was one appointed to have been persecuted as the Scroll found in the Kings pocket after his death did witnesse These two things together with an opinion that men had of his simplicity bowed the hears of many unto him in the beginning who after with dolour of hearts were compelled to change their opinions but hereof we will after speak The variety of matters that occurred we omit such as the order taken for keeping of the young Queen of the provision for the mother the calling home of the Douglas and other such as appertain to a Universal History of the time For as before we have said we minde onely to follow the progresse of the Religion and of the matters that cannot be severed from the same The Earle of Arran thus being established in the Government godly men repaired unto him exhorted him to call to minde for what end God had exalted him to be Governour out of what danger he had delivered him he being in the bloody Scroll as we saw before and what expectation all men of honesty had of him because they saw him a soft man they conceited goodnesse of him At their instant suit more than of his own motion was Thomas Guilliame a black Frier called to be Preacher The man was of sound judgement of reasonable letters as for that age and of a prompt and good utterance His Doctrine was wholsome without great vehemency against superstition Preached also sometime Iohn Rough who after for the verity of Christ Jesus suffered in England albeit not so learned yet more simple and more vehement against all impiety The Doctrine of these two provoked against them and against the Governour also the hatred of all such as more favoured darknesse than light and their own interest more than God The gray Friers and amongst the rest Frier Scot who before had given himself forth for the greatest Professor of Christ Jesus within Scotland and under that colour had disclosed and so endangered many These slaves of Sathan rowped as they had been Ravens yea rather they yelled and roared as devills in hell Heresie heresie Guilliame and Rough will carry the Governour to the devill The Towne of Edinburgh for the most part was devoured in superstition Edward Hope young William Adamson Sibilla Lyndsay Patrike Lyndsay Francis Aikman And in the Cannongate Iohn Mackaw and Nivian Browne with few others had the burit of knowledge in these dayes One Wilson servant to the Bishop of Dunckell who neither knew new Testament nor the old made a despightfull railing Ballad against the Preachers and against the Governour for the which he narrowly escaped hanging The Cardinall moved both heaven and hell to trouble the Governour to stay the Preaching but yet was the Battell stoutly fought for a season for he was taken and put first in Dalkeyt
knowing that Calder Younger and Brunston were with Iohan Cocburne Laird of Ormeston sent back with expedition to apprehend them also The noyse of Horse-men being heard the servants gave advertisement That more then departed or was there before were returned And while that they dispute what should be the motive the Cardinalls Garrison had seized both the outer and inner Close They called for the Laird and for the Laird of Calder who presenting themselves demanded what their COMMISSION was To bring you two and the Laird of Brouneston to my Lord GOVERNOUR They were nothing content as they had no cause and yet they made faire countenance and intreated the Gentlemen to drinke and to baite their horses till that they might put themselves in readinesse to ride with them In this meane time Brounston conveyed himselfe first secretly and then by speed of foot to Ormiston wood and from thence to Dundallon and so escaped that danger the other two were put into the Castle of Edinburgh where the one to wit Calder Zounger remained untill his baud of Manred to the Cardinall was the meanes of his deliverance And the other to wit Ormiston freed himselfe by leaping off the wall of the Castle betwixt ten of the clock and eleven before noon And so breaking Ward he escaped prison which he unjustly suffered The servant of God M. George Wischarde was carried first to Edinburgh thereafter brought backe for fashion sake to the house of Hailles againe which was the principall place that then the Earle Bothwell had in Lothiane But as gold and women have corrupted all worldly and fleshly men from the beginning so did they him For the Cardinall gave gold and that largely and the Queen with whom the said Earle was then in the Glunders promised him favour in all his lawfull suites to women if he would deliver the said M. George to be kept in the Castle of Edinburgh He made some resistance at the first by reason of his promise But an effeminate man cannot long withstand the assaults of a gracious Queene and so was the servant of God transported to Edinburgh where the Cardinall then had a convention of Prelats wherein somewhat was said of redressing the abuses of the Church and reforming the lives of the Clergie but it tooke no effect M. Wischarde remained but few dayes in Edinburgh For that bloodie woolfe the Cardinall ever thirsting after the blood of the servant of God so travelled with the abused Governour that he was content that Gods servant should be delivered to the power of that Tyrannie And so small inversion being made Pilate obeyed the petition of Caiaphas and of his fellows and adjudged Christ to be crucified The Cardinall seeing it was forbidden by the Canon Law to Priests to sit as Judges upon life and death although the crime were Heresie sent to the Governour desiring him to name some Lay-Judge to pronounce Sentence against M. Wischarde The Governour had freely condescended to the Cardinalls request without delay if David Hamilton of Preston a godly and wise man had not remonstrated unto him That he could expect no better end then Saul since he persecuted the Saints of God for that Truth which he professed once with such a shew of earnestnesse the profession thereof being the onely cause of his advancement to that high degree wherein he was The Governour moved at this Speech of David Hamiltons answered the Cardinall That he would not meddle with the blood of that good man and told him That his blood should be on him for he himselfe would be free of it At this the Cardinall was angry and said he would proceed and that he had sent to the Governour of meere civility without any need And so the servant of God delivered to the hand of that proud and mercilesse Tyrannie triumph was made by the Priests The godly lamented and accused the foolishnesse of the Governour For by the retaining of the said M. George he might have caused Protestants and Papists rather proud Romanists to have served The one to the end the life of their Preacher might have been saved The other for feare that he should have set him at liberty again to the confusion of the Bishops But where God is left as he had plainely renounced him before what can counsell or judgement availe How the servant of God was dealt withall and what he did from the day that he entred within the sea Tower of S. Andrews which was in the end of January in the yeere of God 1546. unto the first of March the same yeere when he suffered we cannot certainly tell except we understand he wrote somewhat in prison but that was suppressed by the enemies The Cardinall delayed no time but caused all Bishops yea all the Clergie that had any preheminence to be called to S. Andrews against the seven and twentieth day of February that consultation might be had in that question which in his minde was no lesse resolved then Christs death was in the minde of Caiaphas But that the rest should bear the like burden with him he would that they should before the world subscribe whatsoever he did In that day was wrought a wonder not unlike that which was at the accusation and death of Jesus Christ when Pilate and Herod who before were enemies were made friends by consenting of them both to Christs condemnation differs nothing except that Pilate and Herod were brethren under their father the Devill in the estate called Temporall And these two of whom we are about to speake were brethren sons of the same father the Devill in the estate Ecclesiasticall If we interlace merrynesse with earnest matters pardon us good Reader for the fact is so notable that it deserveth long remembrance The Cardinall was knowne proud and Dumbar Archbishop of Glasgow was knowne a glorious foole And yet because sometimes he was called the Kings Master he was Chancellour of Scotland The Cardinall cometh even the same yeere in the end of harvest before to Glasgow upon what purpose we omit But while they remaine together the one in the Towne the other in the Castle Question riseth for bearing of their Crosses The Cardinall alleadged That by reason of his Cardinalship and that he was Legatus natus and Primate within Scotland in the kingdome of Antichrist That he should have the preheminence and that his Crosse should not onely go before but that also it should onely be borne wheresoever he was Good Gukstone Glakstone the aforesaid Archbishop lacked no reasons as he thought for maintenance of his glory He was an Archbishop in his owne Diocesse and in his owne Cathedrall Seat and Church and therefore ought to give place to no man The power of the Cardinall was but begged from Rome and appertaineth but to his own person and not to his Bishoprick for it might be that his successour should not be Cardinall but his dignity was annexed with his office and did appertaine to all
that even in our eyes our dear brethren true members of our Common-wealth are most cruelly oppressed by strangers in so far as some are banished their owne houses some robbed and spoiled of their substance purchast by their just labours in the sweat of their brows some cruelly murthered at the pleasure of these inhumane souldiers and altogether have their lives in such fear and dread as if the enemy were in the midst of them so that nothing can seem pleasant unto them which they possesse in the bowells of their native Countrey so neer judged every man and not without just cause the practise used upon their brethren to approach next unto them their wives childrens houses and substances which altogether are cast at the feet of strangers men of War to be by them thus abused at their unbridled lusts desire Now if it be sedition dear brethren to complain lament and pour forth before God the sorrows and sobs of our dolorous hearts crying to him for redresse of those enormities which elsewhere is to be found which altogether do proceed of the unlawfull holding of strange Souldiers over the heads of our brethren If this to complain be sedition then indeed dear brethren can none of us be purged of that crime for as in very heart we condemne such inhumane cruelty with the wicked and crafty pretence thereof so can we not nor dare we neither by mouths speaking nor yet by keeping silence justifie the same Neither do we here aggravate the breaking of the Appointment made at Leith which alwayes hath manifestly been done but herein we remember what oath we have made to our Common-wealth and how the duty we ought to the same compelleth us to cry out That the Queen by wicked and ungodly counsell goeth most craftily about utterly to oppresse the same and the ancient Lawes and Liberties thereof As well against the King of France his promise her own duty in respect of the high promotions that she hath received thereby which justly should have caused her to have been in deed that which she would be called and is nothing lesse in verity to wit a carefull mother over this Common-wealth But what motherly care she hath used towards you ye cannot be ignorant of Have ye not been even from the first entrie of her Reigne ever smitten and oppressed with unaccustomed and more exorbitant Taxations then ever were used within this Realm Yea and how far was it sought here to have been brought in upon you and your posterity under colour to have been laid up in store for the wars The inquisition taken of all your goods moveable and unmoveable by way of Testament the seeking of the whole Câ—ale and Salt of this Realme to have been laid up in store and in garnell and she alone to have been Merchant thereof doth teach you by experience some of her motherly care Again What favour to our Common-wealth doth she at this instant bear when even now presently and of a long time by-gone by the Ministery of some who better deserve the Gallows then ever did Cochran she doth so corrupt the good money and hath brought it to such businesse and such a deale of strife that all men that had their eyes open may perceive an extream beggery to be brought there-through upon the whole Realme So that the whole exchange and traffique to be had with Forraigne nations a thing most necessary in all Common-wealths shall thereby be utterly extinguished and all the gaines received thereby is That she therewith entertaineth strangers upon our heads For brethren you know that her money hath served for no other purpose in our Common-wealth this long time bygone And the impunity of those wicked Ministers whom lately we spake of hath brought the matter to such a licentious enormitie and plaine contempt of the Common-weale that now they spare not plainely to break down and convert the good and weighty money Coined in our Soveraignes lesser age into this their corrupted skruife and baggages of Hard-heads and Non-sunts most like as she and they had conspired to destroy all the whole good Coine of this Realme and consequently that part of the Common-weale Besides all this their clipped and râ—nged Sols which had no passage these three yeers past in the Realme of France are commanded to have course in this Realme to gratifie thereby her new-come Souldiers and all these things together are done without the advice or consent of the Nobilitie and Counsell of thiâ— Realme and manifestly there-through against our ancient Laws and Liberties Thirdly her last and most weightie proceeding more fully declareth the motherly care her Majestie beareth to our Common-weale and us when in time of Peace without any occasion of Forraigne Wars thousands of Strangers are laid here and there upon the necks of our poore members of this Common-weale Their idle bellies fed upon the poore substance of the Commonaltie conquest by their just labours in the painfull sweat of their brows which to be true Dumbar North-Barwick Travent Presâ—on Panes Missilburgh Leith Cannongat Kinghorne Kirkcaldie Disert with the depauperate souls that this day dwell therein can testifie Whose oppression as doubtlesse it is entred in before the Justice-seat of God so ought it justly to move our hearts to have pity and compassion upon these our poore brethren and at our powers to provide remedie for the same And albeit her strangers had been garnished with money as you know well they were not yet can there here lying be no wayes but most hurtfull to our Common-wealth seeing that the fertility of this Realme had never been so plentifull that it was able of any continuance to sustain it selfe and inhabitants thereof without support of Forraigne Countreys far lesse able besides the same to sustain thousands of strangers wherewith it is burthened to the dearthing of all victuals as the murmure and complaint of Edinburgh this day doth testifie But to what effect the Common-weale is thus burdened the end doth declare For shortly were they brought to the fields against our Soveraigns true Lieges even us your brethren who God knoweth sought nothing else but peace of conscience under protection of our Soveraigne and Reformation of these enormities for no other cause but that we would not renounce the Gospel of Jesus Christ and subdue our necks under the tyranny of that wicked Man of sin the Romane Antichrist and his forsworn Shavelings who at that time most tyrannically oppressed our souls with hunger of Gods true Word and rest our goods and substances to waste the same upon their foule lusts and stinking harlots But O dear brethren this was not the chiefe pretence and finall scope of her proceedings as these dayes do well declare for had not God given in our hearts to withstand that oppression with weapons of most just defence thou O Saint Iohnston and Dundie had been in no better state then your sister of Leith is this day For though we in very deed God
of the contract they offering and making security for their part by the Queenes Majesties Subscription aud Great Seal and delivering the same unto you Providing That they choose and make their election of the Pledges as is commoned 2. Secondly If the said Commissioners shall demand of you What enterprise the Army of England shall take in hand at their first incoming Ye shall answer in generall The expulsion of the French Souldiers out of this Realme and first and in especiall out of the Town of Leith seeing their great Forces are there 3. Item If it shall be asked of you At what place our friends and brethren of England shall be met And at what day What number And What Noble-men in company Ye shall referre all these things to their election and choice 4. Item If it shall be asked of you How the Armies shall be furnished with Victuals and especially the Horse-men Ye shall answer That with their advice sufficient order shall be taken therein 5. Item If it be required How the Munition shall be carried and oxen furnished to that effect You shall answer as we have given in Commission to Lethington which we ratifie 6. Item If it shall be asked Who shall be Lieutenant to the Army of Scotland Ye shall answer The Duke of Chattellarault 7. Item If it shall be enquired What number our whole Army extends to Ye shall answer They will be God willing five thousand men 8. Item If it shall be asked What manner of way Leith shall be assaulted Ye shall desire all preparations to be in readinesse and the advice to be taken after the placing of the Armies and view of the strength shortly 9. Item If it shall be asked concerning the Castle of Edinburgh If they will stand friends or not Ye shall declare our diligence made and to be made shortly herein but for the present we can assure them of nothing 10. Item If it be asked In case the Castle be enemy Where the Armie shall be placed Ye shall answer For the first in Muschilbrough and Tranent and those parts till the Batterie and all preparations be in readinesse 11. Item In case it be enquired of all by-lyers and neutrals and in especiall of the Lord of Huntley and the North Ye shall answer in generall A good hope is had of the most part thereof And touching the Lord of Huntley in especiall Ye shall shew how he hath sent Writings to my Lord of Arrane with a servant of credit to assure him of his assistance And for that cause hath desired Letters of suspension of the Queen Dowagers Commission to be sent to him to be used in those parts and other Letters to arrest the Clergies Rents and Hires both in those parts With Proclamations to cause all men to be in readinesse to passe forwards for maintaining of the Religion and expulsing of strangers The Nobility hath written to him That he may come to him in proper person Whereof the answer is not returned as yet 12. Item If it shall be asked the place and manner of meeting of our folks or of us and them in case Sterlin be kept We refer the answer hereof to your discretions 13. Item If it shall be asked That their leaden money shall have passage for their necessities Ye shall reason the commodity and discommodity thereof with the Councell 14. Item If it shall be asked What Pioners shall be had Ye shall answer the number being expressed and money in readinesse to so sold or pay them They shall have sufficiencie 15. Item If they shall desire That we declare our causes unto the Princes of Almaigne and the King of Denmark or Germany desiring their assistance Ye shall answer That we think the same good and shall speedily take order therewith 16. Item If it shall be desired of you to confirme for us and in our name the things past and granted by our former Commissioner the young Laird of Lethington Ye shall in all points for us and in our name confirme the same so far as it shall make either for the weale and conjunction of the two Realms or this present Cause or yet for the security of our part for fulfilling of the same And as ye shall accept their offers tending to the same end and such security on that part as ye may purchase and especially such as we have heretofore expressed Given at Glasgow the 10. of February 1559. 17. Item We give and grant you full power to augment or diminsh the said Heads and Articles as ye think the weale of the cause shall require in all points Sic subscribitur Iohn of Menteth Andrew of Rothesse R. Boyd William Murray of Tulibarn Iohn Erskin of Dun. Iames Hamilton Alexander Gordon Alexander Argyle Glencarne Uchiltrie Iames Haliburntoun Shortly after this Contract were our pledges delivered to Master Winter Admirall of the Navie that came to Scotland a man of great honestie so farre as ever we could espie in him who were safely conveyed to Newcastle and so the English Armie by land began to assemble towards the border Whereof the French and Queen Regent assured they began to destroy what they could in the Towns and Countrey about for the whole Victuals they carried to Leith the Mills they brake the Sheep Oxen and Kine yea the Horses of poore Labourers all made they to serve their Tyrannie And finally they left nothing which the very enemies could have devised except that they demolished not Gentlemens houses and burnt not the Town of Edinburgh In which point God bridled their fury to let his afflicted understand That he took care for them Before the comming of the Land Armie the French past to Glasgow and destroyed the Countrey thereabout What tyrannie Marticks used upon a poore Scottish Souldier it is fearefull to heare and yet his fact may not be omitted Silver would they give none to the poore man and they were so slow to depart out of the Towne That albeit the Drum stroke the Ensigne could not be gotten There was a poore Crafts-man who had bought for his Victuals a brown Loaf and was eating a morsell of it and was putting the rest of it into his bosome The Tyrant came to him and with the poore wretches own dagger first stroke him in the brest and after threw it at him and so the poore man staggering and falling the mercilesse tyrant ran him thorow with his Rapier and thereafter commanded him to be hanged over the stayre Lord thou wilt look and recompence such Tyranny how contemptible soever the person was The second of April the yeer of our Lord 1560. the Army of the Land entred into Scotland the conducting whereof was committed to the Lord Gray who had in his company the Lord Scrope Sir Iames Crofts Sir Henry Percie Sir Francis Lake with many other Captains and Gentlemen having charge some of Foot-men and some of Horse-men The Army by Land was esteemed ten thousand men The Queen Regent
Predecessors Item Upon the Petition presented to the said Deputies concerning the Government and Regiment of the Policy they have Consented c. That four and twenty worthy men of this Realme be chosen by the States of the which the King and the Queen shall chuse seven and the States five which in their Majesties absence shall take order and make one ordinary Councell for the administration aforesaid so that no man of whatsoever quality he be shall have the power to order any thing to be done touching the said businesse without the mediation authority and consent of them and the said Councellors shall convene together as oft as they can conveniently but shall convene no lesse nor fix together And when any matter of importance occurreth they shall all be called to consult and order to be taken by them or the most part of them if need be And if it happen any of the said seven chosen by the King and Queen to decease their Majesties shall chuse another forth of the said number of four and twenty in the place of him that deceased And if any of the said five chosen by the States dieth the remnant forechosen by them shall name another of the number of 24. Moreover if it be thought expedient to the said States that other two be augmented to the said number of 12. then and in that cause the King and Queen shall chuse one and the States another and so was this Article agreed under condition that is to say That the same be no prejudice in times coming to the King and Queen and Rights of the Crown And the said Deputies offered their labours to make mediation to the King and Queen for maintaining Pensions and Expenses of the said Councellors and ordinary Officers of the said Councell to be provided of the Rents and Revenues of the Crown Item Upon the Petition made to the said Depuâ—ies anenst the Officers of this Realm they consented and accorded c. That in time to come the King and Queen shall not depute any stranger in the administration of the Civill and Common Justice and likewise in the Office of Chancery Keeper of the Seale the Treasurer Controller and every like Offices and shall not use them but shall be content with their owne subjects borne in the Realm Moreover It shall not be lawfull to put the Office of Treasury Controller into the hands of any Church-man or other which are not able to exercise the said Offices the which Treasurer and Controller shall be provided of sufficient Commission to use the said Offices But it shall be lawfull to them to dispose or sell Wards of Marriages or other casualties or any other things whatsoever they be pertaining to their Offices without advice and consent of the said Councell to the effect that the Councell may know that all things be done to the profit of the King and Queen And yet they will not binde or astraint the King or Queen to this Article that they may not give when they think expedient Item They accorded That in the first Convention and Parliament of the States of this Realme there shall be Constituted Ordained and Established an Act of Oblivion which afterwards shall be confirmed by the Kings and Queens Majesties by the which the remembrance of bearing Armour and other things which have been done shall be buried and forgotten from the sixth day of the moneth of March in the yeer of our Lord God 1558 yeers And by the same Act they which have contravened the Laws of the Realme shall be excused and free of all pains contained therein even so as if it had never been contravened Providing That the Priviledge of the said Act be not extended to them which the States of the Realme shall judge unworthy thereof Item It is agreed and concluded That in the said Convention or Parliament the States of the Realme as the Custome is and ordinarily is required shall be called in the which all they that have used to convene and to be present may come without all fear or force done or to be done to them by any person so that the said States shall oblige them That where in time coming any Sedition or gathering of men of War shall happen to be without command of the Councell being of the number of twelve the Realme and Countrey shall repute the causers thereof and they that convene as Rebells and shall pursue them as such like that they may be punished by the Laws of the Realm so that the K. and Q. shall not be compelled in time coming to send any men of War strangers in these parts for obtaining due obedience of their subjects Item They Offered Accorded and Agreed That there shall be a generall peace and reconciliation amongst all Lords and subjects of this Realm so that they that are called of the Congregation and they which are not of the same shall lay no reproach to others for the things which are done from the said sixth day of March 1558. Item They Offered Accorded and Affirmed That the King and Queen shall not pursue revenge nor make any persecution for the things that have been done nor yet shall they suffer the same to be done by their subjects French-men but shall have all things in Oblivion as if the same had never been done And such like the Lords of this Realm of Scotland shall do in all businesse betwixt them and the French-men on their And if by sinister information or any other occasion their Majesties have conceived evill opinion against their subjects they shall utterly forget and change the same Nor shall they deprive any of them nor take from them any of them their Subjects the Offices Benefices or Estates which they have brooked and enjoyed in the said Realm before by reason of any things they have medled with from the said sixth day of March 1558. And further shall make no occasion of deprivation nor deposing of them by any other colour without just cause but rather they shall esteem and use them in time coming as good and obedient subjects Providing That the said Lords and other subjects on their part make to their Majesties all obedience such like as other faithfull and naturall subjects owe to their Soveraigns Item It is Accorded and Agreed That it shall be lawfull to none of the Lords and Nobility of Scotland or any other to make Convocation of men of War but in the ordinary cause approved by the Laws and Custome of the Realme And none of them shall cause any men of War strangers to come to their parts and much lesse shall attempt to do any thing against the King and Queen or against the Authority of the Councell and other Magistrates of the Realme and they which have presented the Petition shall be bound thereunto And in case any of them or others finde occasion to invade or take Armour against any man as he pretendeth after that he hath communicated the matter with
should have beene of the Religion of the Romane Emperours What Religion should have been upon the face of the earth Daniel and his fellows were subjects to Nebuchad-nezzar and unto Darius and yet Madame they would not be of their Religion neither of the one nor of the other For the three Children said We make it knowne to thee O King That we will not worship thy Gods And Daniel did pray publikely unto his God against the expresse Commandment of the King And so Madame ye may perceive that Subjects are not bound to the Religion of their Princes albeit they are commanded to give them obedience Yea quoth she none of these men raised their Sword against their Princes Yet Madame quoth he ye cannot deny but they resisted For those that obey not the Commandments given in some sort resist But yet said she they resisted not by the Sword God said she Madame had not given them the power and the meanes Thinke you said she That Subjects having power may resist their Princes If Princes do exceed their Bounds quoth he Madame and doe against that wherefore they should be obeyed there is no doubt but they may be resisted even by Power For there is neither greater Honour nor greater Obedience to be given to Kings and Princes then God hath commadned to be given to Father and Mother But so it is That the Father may be stricken with a Phrenzie in the which he would slay his owne Children Now Madame if the children arise joyn themselves together apprehend the Father take the Sword or other Weapon from him and finally binde his hands and keepe him in Prison till that his Phrensie be over-past Thinke ye Madame that the children do any wrong Or thinke ye Madame that God will be offended with them that have stayed their Father from committing wickednesse It is even so said he Madame with Princes that would murther the children of God that are subject unto them Their blinde zeale is nothing but a very mad phrenzie and therefore to take the sword from them to binde their hands and to cast them into prison till that they be brought to a more sober minde is no disobedience against Princes but just obedience because that it agreeth with the Word of God At these words the Queene stood as it were amazed more then a quarter of an houre her countenance altered so that the Lord Iames began to entreat her and to demand What hath offended you Madame At length she said Well then I perceive that my Subjects shall not onely obey you and not me And shall do what they list and not what I command and so must I be subject unto them and not they to me God forbid answered he that ever I take upon me to command any to obey me or yet to set Subjects at liberty to do whatsoever please them but my travell is That both Princes and Subjects obey GOD. And thinke not said he Madame that wrong was done unto you when you are willed to be subject unto GOD for it is he that subjects the people under Princes and causes obedience to be given unto them yea God craves of Kings That they be as it were Foster-Fathers to the Church and commands Queens to be Nourishers unto his People And this subjection Madame unto God and to his troubled Church is the greatest dignity that flesh can get upon the face of the earth for it shall carry them to everlasting glory Yea quoth she but ye are not the Church that I will nourish I will defend the Church of Rome for I think it is the true Church of God Your will quoth he Madame is no reason neither doth your thought make that Romane Harlot to be the Immaculate Spouse of Jesus Christ. And wonder not Madame that I call Rome an Harlot for that Church is altogether polluted with all kinde of Spirituall Fornication as well in Doctrine as in Manners yea Madam I offer my selfe further to prove That the Church of the Jewes who crucified Jesus Christ when that they manifestly denied the Sonne of God was not so farre degenerated from the Ordinances and Statutes which God gave by Moses and Aaron unto his People as the Church of Rome is declined and more then five hundred yeers hath declined from the Purity of Religion which the Apostles taught and planted My conscience said she is not so Conscience Madame said he requires knowledge and I fear that of right knowledge you have but little But said she I have both heard and read So Madame said he did the Jewes that crucified Christ Jesus reade both the Law and the Prophets and heard the same interpreted after their manner Have ye heard said he any teach but such as the Pope and his Cardinalls have allowed And you may be assured That such will speak nothing to offend their owne state Ye interpret the Scriptures said she in one manner and they in another Whom shall I believe and who shall be Judge Believe said he God that plainly speaketh in his Word And further then the Word teacheth you ye shall neither believe the one nor the other The Word of God is plain in it self And if there appear any obscurity in one place the holy Ghost which is never contrarious to himself explains the same more clearly in other places So that there can remaine no doubt but unto such as obstinately will remaine ignorant And now Madame said he to take one of the chief Points which this day is in controversie betwixt the Papists and us for example The Papists alleadge and boldly have affirmed That the Masse is the Ordinance of God and the Institution of Jesus Christ and a Sacrifice for the quick and the dead We deny both the one and the other and affirme That the Masse as it is now used is nothing but the Invention of man and therefore it is an Abomination before God and no Sacrifice that ever God commanded Now Madame who shall judge betwixt us two thus contending It is not reason that either of the persons be further believed then they are able to prove by insuspect witnessing Let them lay downe the Book of God and by the plain words prove their affirmatives and we shall give unto them the play granted But so long as they are bold to affirme and yet do prove nothing we must say That albeit all the world believe them yet believe they not God but do receive the lyes of men for the Truth of God What our Master Christ Jesus did we know by his Evangelists What the Priests do at the Masse the world seeth Now doth not the Word of God plainly assure us That Christ Jesus neither said nor yet commanded Masse to be said at his last Supper seeing that no such thing as the Masse is made mention of within the whole Scriptures You are over-hard for me said the Queen but if they were here whom I have heard they would answer you
second Booke of the Historie Commissions and charge was given unto Iohn Knox Minister of Edinburgh and unto certain of the Elders of the Church of Edinburgh to passe to the Town of Iedwart where the slander was raised and to be found there the third of Ianuary next was the tryall to be taken of the slander raised and to hear the Articles and complaint of the said Paul and after the tryall to report the truth to the Session of the Church of Edinburgh To whom with the assistance of the superintendent of Lowthian Commission was given to discerne therein The tryall and examination of that crime was difficile the slander was universall in that Towne and Country the servant woman of the said Paul had betwixt that and Christmas left his House she had borne a child no father to it could she finde but alleaged her self to have been suppressed late in an Evening the said Paul constantly affirmed himself innocent and would have given his publike purgation but because his Accusators had taken on them to prove ther accusation that was denyed many witnesses were produced of whom some deposed so clearly that the Commissioners suspected that they had been suborned and therefore they required to have inspection of the places where some said they saw and some said they heard them in the very act of iniquitie The sight and consideration of the place augmented greatly the suspition but one thing was most suspitious of all other for the Wife of the sad Paul an ancient Matron was absent from him the space of eight or nine weeks in Dundie which time or at least a great part thereof they suspected and he lay nightly in one house without other company then a Childe of seven or eight yeers of age The Judges notwithstanding these suspitions having a good opinion of the honestie and godlinesse of the man travelled what they could conscience not hurt to purge him of the slander But God who would not that such a Villanie should be cloaked and concealed within his Kirk otherwayes had decreed for he brought the brother of the guilty woman to the Towne having no minde of such matters who being produced by the Accusators as one that was privy to the fact and knew the veritie of all circumstances this witnesse we say which could not be suspected being produced made the matter so plain and clear that all suspition was removed for he it was that conveyde the woman away he it was that caused the Childe to be baptised alleaging it to be his own he it was that carried frequent message betwixt them and from Paul carryed money and clothes divers times How soon that ever the said Paul saw that man produced as Witnesse he withdrew himselfe and left the Town by that means plainly taking upon him the Crime And so the Commissioners with full information returned to Dundie and notified the same unto the Kirke who caused publikely to summon the said Paul to hear the sentence pronounced who not appearing in the end for his odious Crime and contumacy was publikely excommunicated and was deprived of all functions within the Kirke of Scotland and so left the Realme For two causes we insert this horrible fact and the order kept in punishing of the same the former to forewarn such as travell in that Vocation that according to the admonition of the Apostle Such as stand take heed lest they fall No man in the beginning of the Evangell was judged more fervent and more upright and yet we have heard how far Sathan has prevailed against him God grant that we may hear of his repentance neither yet should this fall do any thing to prejudice the Authoritie of the Doctrine which he taught for the Doctrine of God hath its authority of no creature but hath the assurance of God himselfe how weak or imperfect soever the Instruments be by whom it pleaseth God to publish the same The treason of Iudas the Adultery of David and abnegation of Peter did derogate nothing from the glory of Christs Evangell nor yet the Doctrine which before they had taught but declared the one to be a Reprobate and the other to be Instruments in whom mercy must surmount judgement The other cause is that the World may see what difference there is betwixt the uprightnesse of the Kirke of God and the corruption that reignes in the Synagogue of Sathan the Papisticall rabble for how many of that sort hath been and still remaine openly knowne Whoremongers Adulterers Violators of Virgines yea and committers of such abominations as we will not name and yet are they called and permitted to be Bishops Archbishops Cardinalls and Popes themselves For what sinnes can unable the sworne servants of Symonie and of their Father the Devill For bragg what they list of Christ of Peter and of Paul their lives and conversation bear witnesse to whom they belong But we return to our History of things done in Court Amongst the Menizoons of the Court there was one named Monsieur Chattelet a Frenchman that at that time passed all others in credit with the Queene In dancing of the purpose so terme they that dance in the which man and woman talketh secretly wise men would judge such fashions not agreeable to the gravity of honest women In this dance the Queen choose Chattelet and Chattelet took the Queen for he had the best dresse All this winter Chattelet was so familiar with the Queen that the Nobilitie being by this means stopped to have so free accesse as they thought fit and due unto them were highly offended at length Chattelet having conveyed himselfe privately under the Queens Bed but being espied was commanded away The Bruit arising the Queene called the Earle of Murray and bursting in a womanly affection charged him that as he loved her he should slay Chatelet and let him never speak word The other at the first made promise so to doe but after calling to minde the judgement of GOD pronounced against the shedders of innocent blood and also that none should die without the testimonie of two or three witnesses returned and fell upon his knees before the Queen and said Madame I beseech your Majestie cause not me to take the blood of this man upon me Your Majestie hath used him so familiarlie before that you have offended all your Nobilitie and now if he shall be secretly slain at your owne commandment what shall the world judge of it I shall bring him to the presence of Justice and let him suffer by Law according to his deserving Oh said the Queene you shall not let him speake I shall doe said he Madame what in me lyeth to give your Majestie content Poor Chattelet was brought back from Kingorne to Saint Andrews examined put to an Assize and so beheaded the two and twentieth day of February Anno Dom. 1562. He begged license to write to France the cause of his death which said he in his Tongue was Pour estre
me and yet suffered me to perish that in so doing ye should be criminall and guilty of my blood Prove that and win the play said Lethington Well my Lord said the other remember your promise and I will be short in my probation The Prophet Ieremy was apprehended by the Priests and Prophets who were a part of the Authority within Ierusalem and by the multitude of the people and this sentence was pronounced against him Thou shalt die the death for thou hast said This house shall be like Siloh and this City shall be desolate without any Inhabitant c. The Princes hearing the uprore came from the Kings house and sate down in Judgement in the entry of the new Gate of the Lords House And there the Priests and Prophets before the Princes and before all the people intented their Accusation in these words This man is worthy to die for he hath prophesied against this City and your eares have heard Ieremiah answered That whatsoever he had spoken proceeded from God and therefore said he As for me behold I am in your hands do with me as ye thinke good and right But know ye for certaine That if ye put me to death ye shall surely bring innocent blood upon your soules and upon this Citie and upon the inhabitants thereof For of a truth the Lord hath sent me unto you to speake all these words Now my Lord if the Princes and the whole people should have been guilty of the Prophets blood How shall ye or others be judged innocent before God if ye shall suffer the blood of such as have not deserved their blood to be shed when ye may save it The causes were nothing alike said Lethington And I would learn said the other wherein the dissimilitude stands First said Lethington the King had not condemned him to death And next The false Prophets the Priests and the People accused him without a cause and therefore they could not be guilty of his blood Neither of these said Iohn Knox fights against my argument For albeit the King was neither present nor yet had condemned him yet were the Princes and chiefe Councellors there sitting in Judgement who represented the Kings Authority hearing the accusation laid unto the charge of the Prophet And therefore he forewarns them of the danger as before is said to wit That in case he should be condemned and so put to death That the King the Councell and the whole City of Ierusalem should be guilty of his blood because that he had committed no crime worthy of death And if ye thinke that they all should have been criminall onely because that they all accused him the plain Text witnesseth the contrary for the Princes defended him and so no doubt did a great part of the People and yet he boldly affirmed That they should be all guilty of his blood if he should be put to death And the Prophet Ezekiel gives a reason Why all are guilty of common corruption Because saith he I sought a man amongst them that should make up the hedge and stand in the gap before me for the Land that I should not destroy it but I found none Therefore have I poured forth my indignation upon them Hereof my Lord said he it is plain That God craves not onely that man should do no iniquity in his owne person but also that he oppose himself to all iniquity so farre as in him lieth Then will ye said Lethington make subjects to controll their Princes and Rulers And what harme said the other should the Common-wealth receive if the corrupt affections of ignorant Rulers were moderated and so bridled by the wisedome and discretion of godly subjects that they should do no wrong nor no violence to any man All this reasoning said Lethington is out of the purpose For we reason as if the Queen should become such an enemy to our Religion that she should persecute it and put innocent men to death while I am assured she never thought nor never will do For if I should see her begin at that end yea if I should suspect any such thing in her I should be as farre forward in that argument as ye or any other within the Realme But there is no such thing Our Question is Whether that ye may suppresse the Queens Masse or Whether that her Idolatry shall be laid to our charge What ye may said Iohn Knox by force I dispute not But what ye may and ought to do by Gods expresse Commandment that I can tell Idolatry ought not onely to be suppressed but the Idolater also ought to die the death But by whom By the people of God said the other for the Commandment was given to Israel as ye may reade Heare Israel sayes the Lord the Statutes and the Ordinances of the Lord thy God c. Yea a Commandment is given that if it be heard that Idolatry is committed in any one City inquisition shall be taken and if it be found true That then the whole Body of the People arise and destroy that City sparing in it neither man woman nor childe But there is no Commandment said the Secretary given to punish their King If he be an Idolater I finde no priviledge granted unto Kings said the other by God more then unto the people to offend Gods Majestie I grant said Lethington but yet the people may not be judges to their King to punish him albeit he be an Idoter God said the other is the Universall Judge as well unto the King as to the People So that what his Word commands to be punished in the one is not to be absolved in the other We agree in that said Lethington But the people may not execute Gods Judgements but mst leave it unto himselfe who will either punish it by Death by Warre by Imprisonment or by some other kinde of his Plagues I know said Iohn Knox the last part of the reason to be true But for the first That the people yea or a part of the people may not execute Gods Judgements against their King being an offendor I am assured ye have no other Warrant except your own imaginations and the opinion of such as more fear to offend their Princes then God Why say ye so said Lethington I have the judgement of the most famous men in Europe and of such as ye your selfe will confesse both godly and learned And with that he called for his Papers which produced by Master Maitland he bagan to reade with great gravity the Judgements of Luther Melancthon the mindes of Bucer Musculus and Calvin how Christians should behave themselves in time of Persecution yea the Book of Baruc was not omitted with this conclusion The gathering of those things said he hath cost me more travell then I thinke this seven yeers in reading Commentaries The more pity said the other and yet what you have profited your own cause let others judge But as for my argument I am assured you have infirmed
joyne with those that had bound themselves to stand for the Kings Authority He was very earnest with divers by reason of their old friendship but to little purpose The twentinth of August he received the Regencie after mature and ripe deliberation at the desire of the Queen and Lords that were for the King and so was publikely proclaimed Regent and Obedience shewed unto him by all that stood for the young King The end of the History of the Church of Scotland till the yeer 1567. and Moneth of August THE APPELLATION OF IOHN KNOX From the cruell and most unjust Sentence pronounced against him by the false Bishops and Clergie of Scotland With his Supplication and Exhortation to the Nobility States and Communalty of the same Realme To the Nobility and States of SCOTLAND JOHN KNOX wisheth Grace Mercy and Peace from God the Father of our Lord Iesus Christ with the Spirit of righteous Iudgement IT is not onely the love of this Temporall life Right Honourable neither yet the fear of Corporal death that moveth me at this present to expose unto you the injuries done against me and to crave of you as of lawfull Powers by God appointed redresse of the same But partly it proceedeth from that reverence which every man oweth to Gods Eeternall Truth And partly from a love which I bear to your Salvation and to the Salvation of my Brethren abused in that Realme by such as have no fear of God before their eyes It hath pleased God of his infinite mercy not onely to illuminate the eyes of my minde and so to touch my dull heart that cleerly I see and by his grace unfainedly believe That there is no other name given to men under the heaven in which Salvation consisteth save the Name of JESUS alone Who by that Sacrifice which he did once offer upon the Crosse hath sanctified for ever all those that shall inherite the Kingdom promised But also it hath pleased him of his superaboundant grace to make and appoint me most wretched of many thousands a Witnesse Minister and Preacher of the same Doctrine the sum whereof I did not spare to communicate with my Brethren being with them in the Realme of Scotland in the yeer 1556 because I know my self to be a Steward and that accounts of the Talent committed to my charge shall be required of me by him who will admit no vain excuse which fearfull men pretend I did therefore as God his minister during the time I was conversant with them God is record and witnesse truely and sincerely according to the gift granted unto me divide the Word of Salvation teaching all men to hate sin which before God was and is so odious that none other Sacrifice would satisfie his Justice except the death of his onely Son and to magnifie the mercies of our heavenly Father who did not spare the substance of his own glory but did give him to the world to suffer the ignominious and cruell death of the Crosse by that means to reconcile his chosen children to himself teaching further what is the duty of such as do believe themselves purged by such a Price from their former filthinesse to wit That they are bound to walk in the newnesse of life fighting against the lusts of the flesh and studying at all times to glorifie God by such good works as he hath prepared his people to walk in In Doctrine I did further affirm so taught by my Master Christ Jesus That whosoever denieth him yea or is ashamed of him before this wicked Generation him shall Christ Jesus deny and of him shall he be ashamed when he shall appear in his Majesty And therefore I feared not to affirm That of necessity it is that such as hope for life everlasting avoid all Superstition vain Religion and Idolatry Vain Religion and Idolatry I call whatsoever is done in Gods Service or Honour without the expresse Commandment of his own Word This Doctrine I did believe to be so conformable to Gods holy Scriptures that I thought no creature could have been so impudent as to have condemned any Point or Article of the same Yet neverthelesse me as an heretick and this Doctrine as hereticall have your false Bishops and ungodly Clergie condemned pronouncing against me a Sentence of death in testification whereof they have burned a Picture From which false and cruell Sentence and from all judgement of that wicked Generation I make it known unto your Honours That I appeal to a Lawfull and Generall Councell to such I mean as the most ancient Laws and Cannons do approve to be holden by such as whose manifest impiety is not to be reformed in the same Most humbly requiring of your Honours That as God hath appointed you Princes in that People and by reason thereof requireth of your hands the defence of Innocents troubled in your Dominion in the mean time and till the controversies that this day be in Religion be lawfully decided ye receive me and such others as most unjustly by those cruell Beasts are persecuted in your defence and Protection Your Honours are not ignorant That it is not I alone who doth sustain this Cause against the pestilent Generation of Papists but that the most part of Germany the Countrey of Helvetia the King of Denmarke the Nobility of Polonia together with many other Cities and Churches Reformed appeal from the Tyrannie of that Antichrist and most earnestly call for a Lawfull and Generall Councell wherein may all Controversies in Religion be decided by the Authority of Gods most sacred Word And unto this same as said is do I appeal yet once again requiring of your Honours to hold my simple and plain Appellation of no lesse value nor effect then if it had been made with greater circumstance solemnity and ceremony and that you receive me calling unto you as to the Powers of God ordained in your protection and defence against the rage of Tyrants not to maintain me in any iniquity errour or false opinion but to let me have such equity as God by his Word ancient Laws and Determinations of most godly Councells grant to men accused or infamed The Word of God wills That no man shall die except he be found criminall and worthy of death for offence committed of which he must be manifestly convinced by two or three witnesses Ancient Law do permit just defences to snch as be accused be their crimes never so horrible And godly Councells wills That neither Bishop nor person Ecclesiasticall whatsoever accused of any crime shall sit in Judgement Consultation or Councell where the cause of such men as do accuse them is to be tried These things require I of your Honours to be granted unto me to wit That the Doctrine which our adversaries condemn for heresie may be tried by the simple and plain Word of God That just Defences be admitted to us that sustain the Battell against this
So served Darius giving into the power of Daniel the Idol to be broken and his enemies to be cast to the Lions So served Nebuchad-nezzar by a terrible Law forbidding all that were in his Realme to blaspheme God Herein therefore do Kings serve the Lord in so farre as they are Kings when they do those things to serve him which none except Kings be able to doe He further proceedeth and concludeth That as when wicked Kings do raigne impiety cannot be bridled by Laws but rather is tyranny exercised under the title of the same So is it a thing without all reasons That Kings professing the knowledge and honour of God should not regard nor care who did defend nor who did oppugne the Church of God in their Dominions By these words of this ancient and godly Writer your Honours may perceive what I require of you to wit To represse the tyranny of your Bishops and to defend the innocents professing the Truth He did require of the Emperour and Kings in his dayes professing Christ and manifestly concludeth That they cannot serve Christ except that so they doe Let not your Bishops think that Augustine speaketh for them because he nameth the Church Let them reade and understand That Augustine writeth for that Church which professeth the Truth and doth suffer persecution for the defence of the same which your Bishops do not but rather with the Donatists and Arrians do cruelly persecute all such as boldly speak Christs Eternall Verity to manifest their impiety and abomination But thus much we have of Augustine That it appertaineth to the obedience and service which Kings owe to God as well now in the time of the Gospel as before under the Law to defend the afflicted for matters of Religion and to represse the fury of the persecuters by the rigour and severity of godly Laws For which cause no doubt Isaiah the Prophet saith That Kings should be nourishers of the Church of God that they should abase their heads and lovingly embrace the children of God And thus I say your Honours may evidently see That the same Obedience doth God require of Rulers and Princes in the time of the Gospel that he required in the time of the Law If you do think that the Reformation of Religion and defence of the afflicted doth not appertain to you because you are no Kings but Nobles and States of a Realme in two things you are deceived First In that you do not advert That David requireth as well that the Princes and Judges of the earth to be learned and that they serve and fear God as that he requireth that Kings repent If you therefore be Judges and Princes as no man can deny you to be then by the plain words of David you are charged to be learned to serve and fear God which ye cannot do if ye despise the Reformation of his Religion And this is your first errour The second is That ye neither know your duty which ye owe to God neither yet your Authority which of him ye have received if ye for pleasure or fear of any earthly man despise Gods true Religion and contemn your brethren that in his Name call for your support Your duty is to hear the voyce of the Eternall your God and unfainedly to studie to follow his Precepts who as is before said of speciall mercy hath promoted you to Honours and Dignity His chief and principall Precept is That with reverence ye receive and embrace his onely beloved Son Jesus That ye promote to the uttermost of your powers his true Religion and That ye defend your brethren and subjects whom he hath put under your charge and care Now if your King be a man ignorant of God enemy to his true Religion blinded by Superstition and a persecuter of Christs members Shall ye be execused if with silence ye passe over his iniquity Be not deceived my Lords ye are placed in Authority for another purpose then to flatter your King in his folly and blinde rage to wit That as with your bodies strength riches and wisedom ye are bound to assist and defend him in all things which by your advice he shall take in hand for Gods glory and for the preservation of his Common-wealth and subjects so by your authorities counsell and admonition ye are bound to correct and represse whatsoever ye know him to attempt expressely repugning to Gods Word Honour and glory or what ye shall espie him to do be it by ignorance or be it by malice against his subjects great or small Of which last part of your obedience if you defraud your King ye commit against him no lesse Treason then if ye did extract from him your due and promised support when by his enemies unjustly he were pursued But this part of their duty I fear do a small number of the Nobility of this age rightly consider neither yet will they understand that for that purpose hath God promoted them For now the common song of all men is We must obey our Kings be they good or bad For God hath commanded it But horrible shall the vengeance be that shall be poured forth upon such blasphemers of God his holy Name and Ordinance For it is no lesse blasphemy to say That God hath commanded Kings to be obeyed when they command impiety then to say That God by his Precept is author and maintainer of all iniquity True it is God hath commanded Kings to be obeyed but like true it is That in things which they commit against his glory or when cruelly without cause they rage against their brethren the members of Christs body he hath commanded no obedience but rather he hath approved yea and greatly rewarded such as have opposed themselves to their ungodly commandments and blinde rage as in the examples of the three Children of Daniel and Abdemelech it is evident The three Children would neither bow nor stoup before the golden Image at the commandment of the great King Nebuchadnezar Daniel did openly pray his windows being open against the established Law of Darius and of his Councell And Abdemelech feared not to enter in before the presence of Zedechias and boldly to defend the cause and innocency of Ieremy the Prophet whom the King and his Councell had condemned to death Every one of these facts should this day be judged foolish by such as will not understand what God doth require of his children when his Verity is oppugned or his glory called in doubt such men I say as prefer man to God and things present to the heavenly inheritance should have judged every one of these stubborn inobedience foolish presumption and singularity or else bold controlling of the King and his wise Councell But how acceptable in Gods presence was this resistance to the ungodly commandments and determinations of their King the end did witnesse for the three children were delivered from the Furnace of fire and Daniel
hath put and ordained distinction and difference betwixt the King and Subjects betwixt the Rulers and the Common-people in the Regiment and Administration of Civill Policies yet in the hope of the life to come he hath made all equall for as in Christ Jesus the Iew hath no greater Prerogative then hath the Gentile the man then hath the woman the learned then the unlearned the Lord then the servant but all are one in him so is there but one way and means to attain to the participation of his benefits and spirituall graces which is a lively faith working by charitie and therefore I say that it doth no lesse appertain to you beloved Brethren to bee assured that your faith and Religion be grounded and established upon the true and undoubted Word of God then to your Princes or Rulers For as your bodies cannot escape corporall death if with your Princes ye eate or drink deadly poyson although it be by ignorance or negligence so shall ye not escape the everlasting if with them ye professe a corrupt Religion yea except in heart ye beleeve and with mouth ye confesse the Lord Jesus to be the onely Saviour of the world which ye cannot doe except ye embrace his Evangell offered ye cannot escape death and damnation For as the just liveth by his own faith so doth the unfaithfull perish by his infidelitie And as true faith is ingendred nourished and maintained in the hearts of Gods Elect by Christs Evangell truely preached so is infidelity and unbelief fostered by concealing and repressing the same And thus if ye look for the life everlasting ye must trie if ye stand in faith and if ye would be assured of a true and lively faith ye must needs have Christ Jesus truly preached unto you And this is the cause dear Brethren that so oft I repeat and so constantly I affirme That to you it doth not lesse appertain then to you King or Princes to provide that Christ Jesus be truely preached amongst you seeing that without his true knowledge can neither of you both attain to Salvation And this is the point wherein I say all men are equall That all are descended from Adam by whose sin and inobedience did death enter into the world so it behoved all that shall obtain life to be ingrafted in one that is in the Lord Iesus who being the just servant doth by his knowledge justifie many to wit all that unfainedly beleeve in him Of this equalitie and that God requireth no lesse of the subject be he never so poor then of the Prince and rich man in matters of Religion he hath given an evident declaration in the Law of Moses for when the Tabernacle was builded erected and set in order God did provide how it and the things pertaining to the same should be sustained so that they should not fall in decay And this provision albeit heaven and earth obey his Empire would he not take from the secret and hid Treasures which lie dispersed in the veines of the earth neither yet would he take it from the rich and potent of the people but he did command That every one of the sons of Israel were he rich or were he poor that came in count from 20 yeers and upward should yeerly pay halfe a Sickle for an oblation to the Lord in the remembrance of their Redemption and for an expiation or cleansing of their souls which money God commanded should be bestowed upon the Ornaments and necessaries of the Tabernacle of Testimony He furthermore added a Precept That the rich should give no more for that use and in that behalf then should the poor neither yet that the poor should give any lesse then should the rich in that consideration This law to mans reason and judgement may appear very unreasonable for some rich man might have given a thousand sickles with lesse hurt of his substance then some poor man might have payed the half Sickle And yet God maketh all equall and will that the one shall pay no more then the other neither yet the poor lesse then the rich This Law I say may appear very unequall But if the cause which God addeth be observed we shall finde in the same the great mercy and inestimable wisdom of God to appear which cause is expressed in these words This money received from the children of Israel thou shalt give in for the service of the Tabernacle that it may be to the clildren of Israel for a remembrance before the Lord that he may be mercifull to your souls This cause I say doth evidently declare That as the whole multitude was delivered from the bondage of Egypt by the mighty power of God alone so was every member of the same without respect of persons sanctified by his grace the richest in that behalfe nothing preferred before the poorest For by no merit and worthinesse of man was he moved to choose and to establish his habitation and dwelling amongst them but their felicity prerogative and honour which they had above all other Nations proceeded onely from the fountaine of his eternall goodnesse who loved them freely as he freely had chosen them to be a priestly kingdome and holy people from all Nations of the earth Thus to honour them that hee would dwell in the midst of them he neither was moved I say by the wisdome of the wise by the riches of the potent neither yet by the vertue and holinesse of any state amongst them but of meer goodnesse did he love them and with his presence did he honour the whole people and therefore to paint out the same his common love to the whole multitude and to cut off occasions of contention and doubts of conscience he would receive no more from the rich then from the poor for the maintenance of that his tabernacle by the which was represented his presence and habitation amongst them If the rich had been preferred to the poor then as the one should have been puffed up with pride as that he had been more acceptable to God by reason of his greater gift so should the conscience of the other have been troubled and wounded thinking that his poverty was an impediment that he could not stand in so perfect favour with God as did the other because he was not able to give so much as did the rich to the maintenance of his Tabernacle But he who of mercy as is said did choose his habitation amongst them and also that best knoweth what lyeth within man did provide the remedie for the one and for the other making them equall in that behalf who in other things were most unequall If the poor should have found himself grieved by reason of that taxe and that asmuch was imposed upon him as upon the Rich yet had he no small cause of joy that God himself would please to compare him and to make him equall in the maintenance of his Tabernacle to the most
rich and potent in Israel If this equality was commanded by God for maintenance of that transitory tabernacle which was but a shadow of a better to come is not the same required of us who now have the verity which is Christ Jesus who being clad with our nature is made Immanuel that is God with us Whose naturall body albeit it be received into the Heavens where he must abide till all be compleat that is forespoken by the Prophets yet hath he promised to be present with us to the end of the world And for that purpose and for the more assurance of his Promise he hath erected amongst us here in earth the Signes of his own presence with us his spirituall Tabernacle the true preaching of his Word and right administration of his Sacraments to the maintenance whereof is no lesse bound the subject then the Prince the poor then the rich For as the Price which was given for mans redemption is one so God requireth of all that shall be partakers of the benefits of the same a like duty which is a plain confession That by Christ Jesus alone we have received whatsoever was lost in Adam Of the Prince doth God require That he refuse himself and that he follow Christ Jesus of the Subject he requireth the same Of the Kings and Judges it is required That they kisse the Son that is give honour subjection and obedience to him and from such reverence doth not God exempt the Subject that shall be saved and this is That equality which is betwixt the kings and subjects the most rich or noble and betwixt the poorest and men of lowest state to wit That as the one is obliged to beleeve in heart and with mouth to confesse the Lord Jesus to be the onely Saviour of the world so also is the other Neither is there any of Gods children who hath attained to the yeers of discretion so poor but that he hath thus much to bestow upon the Ornaments and maintenance of their spirituall Tabernacle when necessity requireth neither yet is there any so rich of whose hands God requireth any more For albeit that David gathered great substance for the building of the Temple that Solomon with earnest diligence and incredible expences erected and finished the same That Hezekiah and Iosiah purged the Religion which before was corrupted yet to them was God no further debter in that respect then he was to the most simple of the faithfull posterity of faithfull Abraham for their diligence zeal and works gave rather testimony and confession before men what honour they did bear to God what love to his Word what reverence to his Religion then that any work proceeding from them did either establish or yet encrease Gods favour towards them who freely did love them in Christ his Son before the foundation of the world was laid So that these forenamed by their notable works gave testimony of their unfained faith and the same doth the poorest that unfainedly and openly professeth Christ Jesus and doth embrace his glad tydings offered That doth abhor Superstition and flie from Idolatry The poorest I say and most simple that this day on earth in the dayes of this cruell persecution firmly believeth in Christ and boldly doth confesse him before this wicked generation is no lesse acceptable before God neither is judged in his presence to have done any lesse in promoting Christ his Cause then is the King that by his sword and power which he hath received of God rooteth out Idolatry and so advanceth Christs glory But to return to our former purpose It is no lesse required I say of the subject to believe in Christ and to professe his true Religion then of the Prince and King And therefore I affirm That in Gods presence it shall not excuse you to alleadge That yee were no chief Rulers and therefore that the care and reformation of Religion did not appertain unto you Yee dear brethren as before is said are the creatures of God created to his own Image and similitude to whom it is commanded To hear the voice of your heavenly Father To embrace his Son Christ Jesus To flie from all doctrine and Religion which he hath not approved by his own Will revealed to us in his most blessed Word To which Precepts and Charges if yee be found inobedient ye shall perish in your iniquity as rebells and stubborn servants that have no pleasure to obey the good Will of their Soveraign Lord who most lovingly doth call for your obedience And therefore brethren in this behalf it is your part to be carefull and diligent For the question is not of things temporall which although they be endangered yet by diligence and processe of time may after be redressed but it is of the damnation of your bodies and souls and of the losse of life everlasting which once lost can never be recovered And therefore I say That it behoveth you to be carefull and diligent in this so weighty a matter lest that ye contemning this occasion which God now offereth finde not the like although that after with groaning and sobs ye languish for the same And that ye be not ignorant of what occasion I mean in few words I shall expresse it Not onely I but with me also divers other godly and learned men do offer unto you our labours faithfully to instruct you in the wayes of the eternall our God and in the sincerity of Christs Evangell which this day by the pestilent Generation of Antichrist I mean by the Pope and by his most ungodly Clergy are almost hid from the eyes of men We offer to jeopard our lives for the salvation of your souls and by manifest Scriptures to prove that Religion that amongst you is maintained by fire and sword to be false vain and diabolicall We require nothing of you but that patiently ye will hear our Doctrine which is not ours but the Doctrine of salvation revealed to the world by the onely Son of God And that ye will examine our reasons by the which we offer to prove the Papisticall Religion to be abominable before God And last we require That by your power the tyranny of those cruell beasts I mean of Priests and Fryers may be bridled till we have uttered our mindes in all matters this day debatable in Religion If these things in the fear of God ye grant to me and unto others that unfainedly for your salvation and for Gods glory require the same I am assured That of God ye shall be blessed whatsoever Satan shall devise against you But and if ye contemn or refuse God who thus lovingly offereth unto you salvation and life ye shall neither escape plagues Temporall which shortly shall apprehend you neither yet the torment prepared for the devill and for his angels except by your speedy repentance ye return to the Lord whom now ye refuse if that ye refuse the Messengers of his
of your Bishops is more then manifest their filthy lives infect the ayr the innocent blood which they shed cryeth vengeance in the ears of our God the idolatry and abomination which openly they commit and without punishment maintain doth corrupt and defile the whole Land and none amongst you do unfainedly study for any redresse of such enormities Will God in this behalf hold you as innocents Be not deceived dear brethren God hath punished not onely the proud tyrants filthy persons and cruell murtherers but also such as with them did draw the yoke of iniquity was it by flattering their offences obeying their unjust commandments or in winking at their manifest iniquity All such I say God once punished with the chief offenders Be ye assured brethren that as he is immutable of nature so will he not pardon you in that which he hath punished in others and now the lesse because he hath plainly admonished you of the dangers to come and hath offered you his mercy before he pour forth his wrath and displeasure upon the inobedient God the Father of our Lord Iesus Christ who is the father of glory and God of all consolation give you the spirit of wisedom and open unto you the knowledge of himself by the means of his dear Son by the which ye may attain to the esperance and hope That after the troubles of this transitory life ye may be partakers of the glorious Inheritance which is prepared for such as refuse themselves and fight under the Banner of Christ Iesus in the day of this his Battell That in deep consideration of the same ye may learn to prefer the invisible and eternall joyes to the vain pleasures that are present God further grant you his holy Spirit righteously to consider what I in his Name have required of your Nobility and of the subjects and move all together so to answer that my Petition be not a testimony of your just condemnation when the Lord Iesus shall appear to revenge the blood of his Saints and the contempt of his most holy Word Amen Sleep not in sin for vengeance is prepared against the inobedient Fly from Babylon if ye will not be partakers of her plagues Grace be with you Your Brother to command in godlinesse JOHN KNOX Be witnesse to my Appellation The 4. of Iuly 1558. A faithfull ADMONITION made by IOHN KNOX To the true Professors of the Gospel of CHRIST within the Kingdom of England 1554. John Knox wisheth Grace Mercy and Peace from GOD the Father of our Lord Iesus Christ with the perpetuall Comfort of the Holy Ghost to be with you for ever and ever dear Brethren the afflicted Members of Christs Church in England HAving no lesse desire to comfort such as now be in trouble within the Realm of England and specially you for many causes most dear to me then hath the naturall Father to ease the griefe and pain of his dearest Childe I have considered with my selfe what argument or parcell of Gods Scriptures was most convenient and meet to be handled for your consolation in these most dark and dolorous dayes And so as for the same purpose I was turning my Book I chanced to see a Note in the Margine written thus in Latine Videas Anglia Let England beware which Note when I had considered I found that the matter written in my Booke in Latine was this Seldome it is that God worketh any notable work to the comfort of his Church but that trouble fear and labour cometh upon such as God hath used for his Servants and Workmen and also tribulation most commonly followeth that Church were Christ Iesus is most truely preached This Note was made upon a place of Scripture written in the fourteenth Chapter of Saint Matthews Gospell which place declareth That after Christ Jesus had used the Apostles as Ministers and Servants to feed as it had been by their hands five thousand men beside women and children with five Barley Loaves and two Fishes he sent them to the Sea commanding them to passe over before him to the other side Which thing as they attempted to obey and for the same purpose did travell and row forth in the Sea the night approached the wind was contrary the vehement and raging storme arose and was like to overthrow their poor Boat and them When I considered as dolour and my simplicity would suffer the circumstances of the Text I began to reckon and ask account of my self and as God knoweth not without sorrow and sobs whether at any time I had been so plain by my tongue as God had opened his holy Will and Wisdom in that matter unto me as mine own Pen and Note beare witnesse to my conscience And shortly it came to my minde that the same place of Scripture I had handled in your presences when God gave opportunity and time for you to heare Gods Messenger speak the words of eternall life Wherefore I thought nothing more expedient then shortly to call to minde againe such things as then I trust were touched albeit peradventure neither of me so plainly uttered neither of you so plainly perceived as these most dolorous dayes declare the same to us It shall not bee necessary to handle the Text word by word but of the whole summe to gather certain Notes and Observations which shall not farre disagree from the state of these dayes it shall be sufficient And first it is to be observed That after this great miracle that Christ had wrought he neither would retain with himself the multitude of people whom he had fed neither yet his disciples but the one he sent away every man to return to his place of accustomed residence and the others he sent to the danger of the Seas not as he that was ignorant what should chance unto them but knowing and foreseeing the Tempest yea and appointing the same so to trouble them It is not to be judged That the onely and true Pastour would remove and send away from him the wandering and weak sheep neither yet that the onely provident Governour and Guide would set out his rude Warriours to so great a jeopardie without sufficient and most just cause Why Christ removed and sent away from him the people the Evangelist Saint Iohn declareth saying When Iesus knew that they were come to take him that they might make him King he passed secretly or alone to the Mountain Whereof it is plain what chiefly moved Christ to send away the people from him because that by him they sought a carnall and worldly libertie regarding nothing his Heavenly Doctrine of the Kingdom of God his Father which before he had taught and declared unto them plainly shewing them That such as would follow him must suffer for his Names sake persecution must be hated of all men must deny themselves must be sent forth as sheep among Wolves But no part of this doctrine pleased them or could enter into their
that there was three causes why the disciples knew not Christ but judged him to be a spirit The first cause was The darknesse of the night The second was The unaccustomed vision that appeared And the third was The danger and the tempest in which they so earnestly laboured for the safeguard of their selves The darknesse I say of the night letted their eyes to see him And it was above nature that a massie heavy and weighty body of a man such as they understood their Master Christ to have should walk go upon or be born up of the water of the raging Sea and not sink And finally the horrour of the tempest and great danger that they were in perswaded them to look for none other but certainly to be drowned And so all these three things concurring together confirmed in them this imagination That Christ Iesus who came to their great comfort and deliverance was a fearfull and wicked spirit appearing to their destruction What here happened to Christ Jesus himself that I might prove to have chanced and daily to happen to the verity of his blessed Word in all ages from the beginning For as Christ himself in this their trouble was judged and esteemed by his disciples at the first sight a spirit or phantasticall body so is the Truth and sincere Preaching of his glorious Gospel sent by God for mans comfort deliverance from sin and quietnesse of conscience when it is first offered and truely preached it is I say no lesse but judged to be heresie and deceivable doctrine sent by the devill to mans destruction The cause hereof is the dark ignorance of God which in every age since the beginning so overwhelmed the world that sometimes Gods very Elect were in like blindenesse and errour with the reprobate As Abraham was an Idolater Moses was instructed in all the wayes of the Egyptians Paul a proud Pharisee conjured against Christ and his Doctrine And many in this same our age when the Truth of God was offered unto them were sore afraid and cryed against it onely because the dark clouds of ignorance had troubled them before But this matter I omit and let passe till more opportunity The chief Note that I would have you well observe and mark in this preposterous fear of the disciples is this The more nigh deliverance and salvation approacheth the more strong and vehement is the temptation of the Church of God And the more nigh that Gods vengeance approacheth to the wicked the more proud cruell and arrogant are they Whereby it commonly cometh to passe That the very messengers of life are judged and deemed to be the authors of all mischief And this in many histories is evident When God had appointed to deliver the afflicted Israelites by the hand of Moses from the tyranny of the Egyptians and Moses was sent to the presence of Pharaoh for the same purpose such was their affliction and anguish by the cruelty which newly was exercised over them that with open mouthes they cursed Moses and no doubt in their hearts they hated God who sent him alleadging That Moses and Aaron was the whole cause of their last extreme trouble The like is to be seen in the Book of the Kings both under Elisha and Isaiah the Prophets For in the dayes of Ioram sonne of Achab was Samaria besieged by the King of Syria In which Samaria no doubt albeit the King and the most multitude were wicked there was yet some members of Gods Elect Church which were brought to such extreme famine that not onely things of small price were sold beyond all measure but also women against nature were compelled to eat their own children In this same City Elisha the Prophet most commonly was most conversant and dwelt by whose counsell and commandment no doubt the City was kept For it appeareth the King to lay that to his charge when he hearing of the piteous complaint of the woman who for hunger had eaten her own son rent his clothes with a solemne Oath and vow That the head of Elisha should not stand upon his shoulders that day If Elisha had not been of counsel That the city should have been kept Why should the King have more fumed against him then against others But whether he was the author of the defending the City or not all is one to my purpose for before the deliverance was the Church in such extremity that the chief Pastor of that time was sought to be killed by such as should have defended him The like is read of Hezekiah who defending his City Ierusalem and resisting proud Sennacherib no doubt obeying the counsell of Isaiah at length was so oppressed with sorrow and shame by the blasphemous words of Rabshakeh that he had no other refuge but in the Temple of the Lord as a man desperate and without comfort to open the disdainfull letters sent unto him by that hauty and proud tyrant By these and many Histories mo it is most evident that the more nigh salvation and deliverance approacheth the more vehement is the temptation and trouble This I writ to admonish you that albeit yet you shall see tribulation so abound that nothing shall appear but extreme misery without all hope of comfort that yet you decline not from God And that albeit somtimes ye be moved to hate the messengers of life that therefore ye shall not judge that God will never shew mercy after No deare Brethren as he hath dealt with others before you so will he deal with you God will suffer tribulation and dolour abound that no manner of comfort shall be seen in man to the intent that when deliverance commeth the glory may be his whose onely word may pacifie the tempest most vehement He drowned Pharaoh and his Army He scattered the great multitude of Benadad And by his Angel killed the hoste of Sennacharib And so delivered his afflicted when nothing appeared to them but utter destruction So shall he do to you beloved Brethren if patiently ye will abide his consolation and counsell God open your eyes that ye may rightly understand the meaning of my writing Amen But yet peradventure you wonder not a little why God permitteth such blood thirsty tyrants to molest and grieve his chosen Church I have recited some causes before and yet more I could recite but at this time I will hold me content with one The justice of God is such that he will not poure forth his extreme vengeance upon the wicked unto such time as their iniquity be so manifest that their very flatterers cannot excuse it Pharaoh was not destroyed till his own houshold servants and subjects abhorred and condemned his stubborn disobedience Iesabel and Athalia were not thrust from this life into death till all Israel and Juda were witnesses of their cruelty and abominations Iudas was not hanged till the Princes of the Priests bare witnesse of his Traiterous Act and iniquitie To
deep But such was the deadly despair of him that alwayes had despised Gods Prophets and had most abominably defiled himself with Idolatry that no consolation could enter into his heart but desperately and with a dissembling and fained excuse he refused all the offers of God And albeit God kept touch with that hypocrite for that time which was not done for his cause but for the safety of his afflicted Church yet after escaped he not the vengeance of God The like we reade of Zedekiah the wretched and last King of Iudah before the destruction of the City of Ierusalem who in his great fear and extreme anguish sent for Ieremiah the Prophet and secretly demanded of him How he might escape the great danger that appeared when the Caldeans besieged the City And the Prophet boldly spake and commanded the King if he would save his life and the City to render and give up himself into the hands of the King of Babylon But the miserable King had no grace to follow the Prophets counsell because he never delighted in the said Prophets Doctrine neither yet had shewed unto him any friendly favour But even as the enemies of God the chiefe Priests and false Prophets required of the King so was the good Prophet evilly used sometimes cast into prison and sometimes judged and condemned to die The most evident testimony of the wilfull blinding of wicked Idolaters is written and recited in the same Prophet Ieremiah as followeth After that the City of Ierusalem was burnt and destroyed the King led away prisoner his sons and chief Nobles slain and the whole vengeance of God poured out upon the disobedient yet there was left a remnant in the Land to make use of and possesse the same who called upon the Prophet Ieremiah to know concerning them the will and pleasure of God Whether they should remain still in the Land of Iudea as was appointed and permitted by the Caldeans Or if they should depart and flie into Egypt To certifie them of this their duty they desire the Prophet to pray unto God for them Who condescending and granting their Petition promised to keep back nothing from them which the Lord God should open unto him And they in like manner taking God to record and witnesse made a solemn Vow To obey whatsoever the Lord should answer unto him But when the Prophet by the inspiration of the Spirit of God and assured revelation and knowledge of his Will commanded them to remain still in the Land that they were in promising them if they so would do That God would there plant them and that he would repent of all the plagues that he had brought upon them and that he would be with them to deliver them from the hands of the King of Babylon But contrariwise if they would not obey the voyce of the Lord but would against his Commandment go to Egypt thinking that there they should live in rest and aboundance without any fear of Warre and penury of victuall then the very plagues which they feared should come upon them and take them For saith the Prophet it shall come to passe That all men that obstinately will go to Egypt there to remain shall die either by sword by hunger or pestilence But when the Prophet of God had declared unto them this plain sentence and will of God I pray you what was their answer The text declared it saying Thou speakest a lie neither hath the Lord our God sent thee unto us commanding that we should not go into Egppt but Baruch the sonne of Neriah provoketh thee against us that he may give us into the power of the Caldees that they might kill us and lead us prisoners into Babylon And thus they refused the counsell of God and followed their owne fantasies Here may be espied in this people great obstinacie and blindnesse for nothing which the Lord had before spoken by this Prophet Ieremy had fallen in vain Their own eyes had seen the plagues and miseries which hee had threatned take effect in every point as he had spoken before yea they were yet green and fresh both in minde and presence for the flame and fire wherewith Ierusalem was consumed and burnt was then scantly quenched and yet could they not beleeve his threatnings then spoken neither yet could they follow his fruitfull counsell given for their great wealth and safeguard And why so Because they never delighted in Gods Truth neither had they repented their former Idolatry but still continued and rejoyced in the same as manifestly appeareth in the four and fortieth Chapter of the same Prophet and therefore would they and their wives have been in Egypt where all kinde of Idolatry and Superstition abounded that they without reproach or rebuke might have their Bellyes full thereof in despight of Gods holy Lawes and Prophets In writing hereof it came to my minde that after the death of that innocent and most godly King Edward the sixt while that great tumult was in England for the establishing of that most unhappy and wicked womans Authority I mean of Mary that now reigneth in Gods wrath entreating the same argument in a Town in Buckingam Shire named Hammersham before a great congregation with sorrowfull heart and weeping eyes I fell into this exclamation O England now is Gods wrath kindled against thee now hath he begun to punish as he hath threatned a long while by his true Prophets and Messengers he hath taken from thee the Crown of thy glory and hath left thee without honour as a body without a head And this appeareth to be onely the beginning of sorrows which appeareth to increase for I perceive that the heart the tongue and hand of one English man is bent against another and devision to be in the whole Realm which is an assured signe of desolation to come O England England doest thou not consider that the Common-wealth is like a Ship sailing on the Sea if thy Marriners and Governours shall one consume another shalt thou not suffer shipwrack in short processe of time O England England alasse these plagues are powred upon thee for that thou wouldest not know the most happy time of thy gentle Visitation But wilt thou yet obey the voyce of thy God and submit thy self to his holy words Truly if thou wilt thou shalt finde mercie in his sight and the estate of thy Common-wealth shall be preserved But O England England if thou obstinately wilt return into Egypt that is If thou contract Mariage Confederacie or League with such Princes as do maintain and advance Idolatry such as the Emperour who is no lesse enemy unto Christ then ever was Nero if for the pleasure and friendship I say of such Princes thou returnest to thine old abominations before used under the Papistrie then assuredly O England thou shalt be plagued and brought to desolation by the means of those whose favours thou seekest and by whom thou art
their greatest prosperity For the better understanding of this complaint and of the minde of the Prophet we must first observe from whence all Authority floweth and secondly To what end Powers are appointed by God The which two points being discussed we shall the better understand what lords and what authority rules beside God and who they are in whom God and his mercifull presence rules The first is resolved to us by the words of the Apostle saying There is no Power but of God David bringeth in the Eternall God speaking to Judges and Rulers saying I have said Ye are gods and Sons of the Most High And Solomon in the person of God affirmeth the same saying By me Kings raigne and Princes discern the things that are just Of which place it is evident That it is neither Birth influence of Stars election of people force of Arms nor finally whatsoever can be comprehended under the power of nature that maketh the distinction betwixt the superiour power and the inferiour or that doth establish the Royall Throne of Kings but it is the onely and perfect Ordinance of God who willeth his Terrour Power and Majestie in a part to shine in the Thrones of Kings and in the faces of Judges and that for the profit and comfort of man So that whosoever would studie to deface that order of Regiment that God hath established and by his holy Word allowed and bring in such a confusion as no difference should be betwixt the upper Powers and the subjects doth nothing but evert and turne upside downe the very Throne of God which he will to be fixed here upon earth as in the end and cause of this Ordinance more plainly shall appear which is the second Point we have to observe for the better understanding of the Prophets words and minde The end and cause then why God printeth in the weak and feeble flesh of man this Image of his own Power and Majestie is not to puff up flesh in opinion of it self neither yet that the heart of him that is exalted above others shâ—ll be lifted up by presumption and pride and so despise others but that he shall consider that he is appointed Lieutenant to one whose eyes continually watch upon him to see and examine how he behaveth himself in his Office Saint Paul in few words declareth the end wherefore the sword is committed to the powers saying It is to the punishment of the wicked doers and unto the praise of such as do well Of which words it is evident That the sword of God is not committed to the hand of man to use as it pleaseth him but onely to punish vice and maintain vertue that men may live in such society as before God is acceptable And this is the very and onely cause why God hath appointed powers in this Earth For such is the furious rage of mans corrupt nature That unlesse severe punishment were appointed and put in execution upon malefactors Better it were that man should live among brute and wilde Beasts then among men But at this present I dare not enter into the description of this common place for so should I not satisfie the Text which by Gods grace I purpose to absolve This onely by the way I would that such as are placed in Authority should consider Whether they raign and rule by God so that God ruleth them or if they rule without besides and against God of whom our Prophet here doth complain If any list to take tryall of this point it is not hard For Moses in the election of Judges and of a King describeth not onely what persons shall be chosen to that honour but doth also give to him that is elected and chosen the rule by the which he shall try himself whether God raign in him or not saying When he shall sit upon the throne of his Kingdom he shall write to himself an examplar of this Law in a Book by the Priests and Levites it shall be with him and he shall read therein all the dayes of his life That he may learn to fear the Lord his God and to keep all the words of this Law and these Statutes that he may do them that his heart be not lifted up above his Brethren and that he turn not from the commandment to the right hand or to the left The same is repeated to Ioshuah in his inanguration to the Regiment of the people by God himself saying Let not the Book of this Law depart from thy mouth but meditate in it day and night that thou mayst keep it and do according to all that which is written in it For then shall thy way be prosperous and thou shalt do prudently The first thing then that God craveth of him that is called to the Honour of a King is The knowledge of his Will revealed in his Word The second is An upright and willing minde to put in execution such things as God commandeth in his Law without declining to the right or to the left hand Kings then have not an absolute Power to do in their Regiment what pleaseth them but their Power is limited by Gods Word So that if they strike where GOD hath not commanded they are but murtherers and if they spare where GOD hath commanded to strike they and their Throne are criminall and guilty of the wickednesse that aboundeth upon the face of the earth for lack of punishment O that Kings and Princes would consider what account shall be craved of them as well of their ignorance and misknowledge of Gods Will as for the neglecting of their Office But now to returne to the words of the Prophet In the person of the whole people he doth complain unto God That the Babilonians whom he calleth Other lords besides God both because of their ignorance of God and by reason of their cruelty and inhumanity had long ruled over them in great rigour without pity or compassion had upon the ancient men and famous matrons For they being mortall enemies to the people of God fought by all meanes to aggravate their yoke yea utterly to have exterminate the memory of them and of their Religion from the face of the earth After the first part of this dolorous complaint the Prophet declareth the Protestation of the people saying Neverthelesse in thee shall we remember thy Name others reade it But we will remember thee onely and thy Name But in the Hebrew there is no Conjunction Copulative in that sentence The minde of the Prophet is plaine to wit That notwithstanding the long sustained affliction the people of God declined not to a false and vain Religion but remembred God that sometime appeared to them in his mercifull presence which albeit then they saw not yet would they still remember his Name that is They would call to minde the Doctrine and Promise which at sometimes they heard albeit in their prosperity they did not sufficiently glorifie God
to think that our God beareth lesse love to his Church this day then that he hath done from the beginning For as our God in his own nature is immutable so remaineth his love towards his elect alwayes unchangeable For as in CHRIST JESUS he hath chosen his Church before the beginning of all ages so by him will he maintain and preserve the same unto the end Yea he will quiet the storms and cause the earth to open her mouth and receive those raging flouds of violent waters cast out by the Dragon to drown and carry away the woman which is the spouse of Jesus Christ unto whom God for his own Names â—ake will be the perpetuall Protector This saw that notable servant of Jesus Christ Athanasius who being exiled from Alexandria by that blasphemous Apostata Iulian the Emperour said unto his flock who bitterly wept for his envious banishment Weep not but be of good comfort said he For this little cloud will suddainly vanish A little cloud he called both the Emperour himself and his cruell tyranny And albeit That small appearance there was of any deliverance to the Church of God or yet of any punishment to have apprehended the proud tyrants when the man of God pronounced these words Yet shortly after God did give witnesse That those words did not proceed from flesh nor blood but from Gods very spirit For not long after being in warfare he received a deadly wound whether by his own hand or by one of his own souldiers the Writers cleerly conclude not But casting his own blood against the Heaven he said Vicisti tandem Galilee That is At last thou hast overcome thou Galilean So in despite he termed the Lord Jesus and so perished that tyrant in his own iniquity The storm ceased and the Church of God received now comfort Such shall be the end of all cruell persecuters Their raign shall be short their end miserable and their name shall be left in execrations to Gods people and yet shall the Church of God remain to Gods glory after all storms But now shortly let us come to the last point For behold saith the Prophet the Lord will come out of his place to visit the iniquitie of the Inhabitants of the earth upon them and the earth shall disclose her blood and shall no more hide her slain because that the finall end of the troubles of Gods Chosen shall not be before that the Lord Iesus shall return to restore all things to their full perfection The Prophet bringeth forth the Etenall God as it were from his owne place and habitation and therewith sheweth the cause of his coming to bee That hee might take account of all such as have wrought wickedly for that he meaneth where he saith Hee will visit the iniquity of the inhabitants of the earth upon them And lest that any should thinke That the wrong doers are so many that they cannot bee called to an account he giveth unto the earth as it were an Office and charge to beare witnesse against all those that have wrought wickedly and chiefly against those that have shed innocent blood from the beginning and saith That the earth shall disclose her blood and shall no more hide her slain men If Tyrants of the earth and such as delight in the shedding of blood should be perswaded that this sentence is true they would not so furiously come to their own destruction for what man can be so enraged that he would willingly do even before the eyes of God that which might provoke his Majestie to anger yea provoke him to become his enemy for ever if that he understood how fearfull a thing it is to fall into the hands of the living God The cause then of this blinde fury of the world is the ignorance of God and that men think that God is but an Idoll and that there is no knowledge above that beholdeth their Tyranny neither yet Justice that will nor power that can represse their impiety but yet the Spirit of truth doth witnesse the contrary affirming That as the eyes of the Lord are upon the just and as his ears are ready to receive their sobbing and prayers so is his angry visage against such as work iniquitie he hateth and holdeth in abomination every deceitfull and blood-thirsty man whereof he hath given sufficient document from age to age in preserving the one or at least in revenging of their cause and in punishing of the other Where it is said That the Lord will come from his place and that he will visit the iniquity of the inhabitants of the earth upon them and that the earth shall disclose her blood we have to consider what most commonly hath been and what shall be the condition of the Church of God to wit That it is not onely hated mocked and despised but that it is exposed as it were in a prey unto the fury of the wicked so that the blood of the Children of God is spilt like unto water upon the face of the earth The understanding whereof albeit it be unpleasant to the flesh yet to us it is most profitable lest that we seeing the cruell entreatings of Gods servants begin to forsake the Spouse of Jesus Christ because that she is not so dealt withall in this unthankfull world as the just and upright dealing of Gods Children do deserve But contrariwise for mercy they receive crueltie for doing good to many of all the reprobate they receive evill And this is decreed in Gods eternall Councell that the members may follow the trace of the head to the end that God in his just judgement should finally condemne the wicked for how should he punish the inhabitants of the earth if their iniquitie deserved it not How should the earth disclose our blood if it should not bee unjustly spilt Wee must then commit our selves into the hands of our God and lay downe our neckes yea and patiently suffer our blood to bee shed that the righteous Judge may require account as most assuredly hee shall of all the blood that hath been shed from the blood of Abel the just till the day that the earth shall disclose the same I say every one that sheddeth or consenteth to shed the blood of Gods Children shall be guilty of the whole So that all the blood of Gods children shall crie vengeance not onely in generall but also in particular upon every one that hath shed the blood of any that unjustly suffered And if any thinke it strange that such as live this day can be guilty of the blood that was shed in the dayes of the Apostles let them consider that the verity it selfe pronounced That all the blood that was shed from the dayes of Abel unto the dayes of Zacharie should come upon that unthankfull generation that heard his Doctrine and refused it The reason is evident for as there is two heads and captains that rule over the whole world to wit Jesus Christ the Prince of
abomiâ—ations were revolted then was the Boat in the midst of the Sea Two speciall Notes of this discourse The first Note Who ruled all by wit under K. Edward 6 John 13. Psalm 40. Godly Princes commonly have most uugodly Counsellors Note well 2 Reg. 17. Esa. 22. Matth. 26. John 12. Quest. Answ. The enemies of the verity many times appear to be most profitable for a Common-Wealth Mischief at the length will so utter it self that men may espie it Esa. 22.36 Esa. 22. If David and Hezekiah were deceived by traiterous Councellors how much more a young and innocent King The Author might fear this indeed Paulet is painted The Treasurers words against the authority of Mary Caiaphas prophesied Judge at the end The second Note Tyrants cannot cease to persecute Christs Members Gen. 21. Gen. 28. Exod. 5 6 7 8 c. John 5. 12. The power of Gods Word put the Papists to silence in England except it had been to brag in corners Princes are ready to persecute as malicious Papists will command Job 12. 2 Cor. 4. Ephes. 2. 1 Reg 16 18. John 13. John 8. Wily Winchester Dâ—eaming Duresme Bloody Bonner This is the cruse before omitted why the winde blew to trouble Christs disciples The prayer of the author Exhortation Isai. 48 51.54 62. The coming of Christ to his dâ—sâ—iplâ—s upon the Sâ—â—s is opâ—ned Christ is sute upon the mountain God never brought his people into trouble to the intent that they should perish therein Mark these words Christ came not to his disciples till the fourth watch The causes why Christs disciples misknew him What chanced to Christ that also in all ages chanceth to his holy Word The fear is greatest when deliverance is â—ost nâ—gh Exod. 5 6 c. 5 Reg. 7. Isai. 36 37. Note Why God suffereth tribulation to abound and continue Exod. 14. Note Exod. 10â— Iezabel Athalia and Iudas Gardâ—â—r Tunstal Bucherly Bonâ—r The praise of Winchester Durysme and oâ—â—dy Mary before these dayes 4. Reg. 11. Matth. 14. 3. Reg. 18 3. Reg. 18. A digression to the Papists of Qu. Maries chaste dealing A lively Picture of Mary the utter mischief of England What commodities the Spanish King shall bring to the Realm of England A true saying Under an English name she bâ—areth a Spanyards heart Spanyards sons of pride and superstition Why Winchester would have Spanyards to reigne over England To Winchester The Book of true obedience both in Latine and in English shall remain to thy perpetuall shame and condemnation of thy cankered Conscience The wicked must declare their selves Apocalip 13. Note Abraham Gen. 15. Isaac Gen. 16. Iacob Gen. 23 31.32.35 Moses Exod 5. Rom. 1. Psal. 119. The power and effâ—ctuall operation of Gods Word Exod. 4 Reg 9. Luke 24 Simile Math. John 〈◊〉 Note that Peter considâ—red not his own weaknesse The sherp at length know the voyce of their own Pastor The Elect. The Reprâ—bate 1 Reg 28. Saul 2 Reg. 18. Ahaz Isai. 7. God sometime sheweth mercy to an hypocrit for the cause of his Church Jerem. 37 38. Jerem. 42. Reade the Text Jer 42. Jerem. 43. Great blindnes Jer. 44. As Papists would have League with the Emperor What was said in Hammeâ—sham when uproar was for establishing of Mary in authority A Common-wealth compared to a Ship sayling on the Sea The end shall declare Enemies to the Truth receive no comfort of Gods Messengers The godly and chosen of God Gen. 12. Gen. 15. Gen. 22. Exod. 5.7.10 1 Reg. 16. 3 Reg 21. Object Answer Exod. 32. Gods Word sometimes moveth great multitudes Why Moses caused the Israelites do drink the powder of the golden calf Exod. 32. A sharp sentence against Idolaters Gen. 34. Gen. 49. Jerem. 21.38 Jerem. 21. Jerem. 38 Jerem. 38. Jon. 3. Act. 2. Jerem. 32. The cause of fear Gen. 12. Exod. 34. Isa. 36 37. Matth. 11. Apoc. 18. Note Lively faith maketh a man bold 3. Reg. 18. 3. Reg. 19. The creature can never dispute wâ—th God without sin Quest. Answ. Gods works by them self are a sufficient reason Peters vertue The vice that long rested with Peter Matth. 16. Note Matth. 26. Why Peter was suffered to sink Luke 22. What resteth with Gods Elect in their greatest danger The nature of faith Peter knew the power and good will of God Psal. 144. How nigh God is in extream perill to deliver his Elect that syithfully call upon him Exod 14. Hester 7.8 â— Daniel 6. John 3. Act 12. Psalm 18. God flattereth not his Elect. Peter was not faithlesse Matth 10. 2 Tim 2. Such as have stood long may yet fall Luke 17. Note We have lesse pretence of excuse then Peter had Note Consolation Matth. 28. Worldly Princes are conjured against God Psal. 2. The sheep of Christ cannot be rent from his hand Joh. 10. Joh. 7. The temptations of Gods elect now in England Good counsell to thee in faith Rom. 11. 1 Reg 2. Note To whom appertaineth the former counsel Matth. 28. Note Objection Answer The root of faith remaineth with Gods elect in greatest danger 3 Reg. 19. The root of faith is not idle A tryall of faith in trouble It appertaineth not to man to know not to enquire how God will deliver Note Divers wayes of deliverance Note The means offered by God to avoid Idolatry are not to be refused Repetition Isai. 78. Psal. 74. Apocal. 17. Psal 74 87. Prayer and Confession Appealing to mercy Isai. 33. Jerem. 4. Psal. 74. Psal. 59. Psal. 79. Jerem. 10 11 12. Psal. 95. Against the enemies of God Esay 25. Of Gods Elect Exhortation Esa 26. Gen. 3. Mattâ— 10. Act. 4. Matth. 5. Joh. 14 16. Esay 9. In the Crosse of Christ iâ— victory hid Esay 40.41.51 Exod. 2. 4 Reg. 25. Jerem 52. Esd. 1. Note â—phes 2. The causes why the Saints of God bâ— this day persecuted 1 Joh. 1.2 Heb. 6. 10. Ephes. 5. Matth. 23. Whosoever sheddeth the Blood of one of Christs members for his Names sake consenteth to the blood of all that have suffered since the beginning Note Gen. 4. Matth. 15. Answer to an Objection Gen. 19. Exod. 14. Iosephus The Petition of such as be persecuted Matth. 5. Matth. 10. â— Cor. 2. Matth 10. Exod. 20. Rom. 13. 1 Pet. 2. The first proportion The second proposition John 4. Apo. 14. 17. Note Take heed of unlawfull obedience Dan. 3. Dan. 6. Answ. Matth. 10. Act. 14. Note The Papisticall Religion a mortall Pestilence The Admonition Answer to an Objection Gen. 6. Psâ—l 14. Psal 2. Act. 4. Luk. 18. Hosea 4. Matth 20 Matth. 7. 2 Thess 2. Note Deu 4 and 12 Matth. 15. 1 Reg. 13 15 2 Par. 26. Levit. 10. Matt. 17 Act. 1 2 3. 1 Cor. 11. Col. 2. Deâ—â— 4. 12. Apoc. 2. The craft of Sathan The ground of â—â—â—â—â—ticall Religion Note Tertul. in Apol. The chief Preposition Nâ—cen 1. The dutie of Magistrates The Spirit of God abideth not with Idolaters 3. Reg. â— 5. 2 â—ar 17. 4 Reg 22. 2 Paâ— 34. 4 Reg 18. 2 Par. 29 30 c. 31. The second proposition Stob. ser. 12. Niceph. Calist. Histor. Ecclâ—s Lib 10. cap. 42. Note Mich. 3. Note Flatterers contagious stilence Ezek. 22. Note Idolatry is mother to all â—ice Matth 6. Rom. 8. â— Reg. 18. John 17. Ezek. 34. Note this for our time Daniel 2. 1 Reg. 2. Job 12. Psal. 107. Daniel 2. Note Note Note 1 Reg. 14. 1 Reg. 16. 2 Reg. 10. 2 Reg. 17. The offer of Iohn Knox. Advert Prosperity for a time proveth not Religion good No Realme England except so grievously plagued at Scotland Isai. 30. Isai. 14. Isai 6. Exhortation Josh. 1. 2 Par 34. 2 Par. 1. Jerem. 36. Amos 2. Zach 15 James 5. 1 Reg 17. 1 Reg. 18. 1 Reg. 19. 2 Reg 9. 1 Reg 19. Mat 10. The disposition Note Verse 23. From whencâ— all Authority floweth Psal. 82. 2. Point Rom. 13. Note Note Josh. 1. What is required of a King or Prince The Authority and Power of Kings is limited Note Usc. The duty of Gods people Ezek 20. 2 Reg. 17. Isai. Jere. 9. Eccles 3. Isa. 3. Verse 14. Verse 15. Ezel 8. Note Apoc. Vers. 15. Vers. 16. Josh 24. Rom 9. Dan. 1. Dan. 2. Dan. 3. Dan. 6. 1 Esd 2. 1 Esd 6. A Prayer Vers. 16. 1 Joh. 2. 1 Reg. 22. 2 Reg. 9. Verse 17. Verse 18. John 16. Vers. 19.20 Verse 19. Gal. 2. 1 Pet. 1. Ezek. 37 Psal. 14. 1 John 5. Eccles. histor Sozomoni lib. 5. cap. 5. A terrible but must true sentence The Castle of Edinburgh was shooting against the exiled for Christ Jesus sake
is witnesse meant then nothing but in the simplicity of our hearts the maintenance of true Religion and safetie of our brethren Professours of the same yet lay there another serpent lurking in the brest of our adversaries as this day praise to God is plainely opened to all that list to behold to wit To bring you and us both under the perpetuall servitude of strangers For we being appointed as ye know touching Religion to be reasoned with all in the Councell at the day affixed and no occasion made to break the same on our side as is well known yet come there forth writings and complaints That this day and that day we were prepared to invade the Queens person when in very truth there was never such thing thought as the very deed hath declared But because she was before deliberate to bring in French-men to both our destructions that you should not stir therewith she made you to understand That those Bands came onely for safety of her own person O craft brethren O subtilty But behold the end They are come yet not so many no not the sixth part that she desired and looked for and how not onely with weapons to defend her person but with wives and children to plant in your native rooms as they have already begun in the Town of Leith the principall Port and Staple of this Realm The gernall and furniture of the Councell and seat of Justice And here will they dwell till they may reinforce themselves with greater number of their fellow-Souldiers to subdue then the rest if God withstand not And yet her Majestie feared nor shamed not to write if they were a hundred French-men for every one of them that is in Scotland yet they should harme no man Tell thou now Leith if that be true If this be not a craftie entrie to a manifest conquest fore-thought of old judge you deare brethren Thus to fortifie our Towns and even the principall Port of our Realm and to lay so strong Garisons of strangers therein not onely without any consent of the Nobility and Councell of this Realm but also expresse against their minde as our Writ sent to her Majestie beareth record if this be not to oppresse the ancient Lawes and Liberties of our Realme let all wise men say to it And further to take the Barne-yards new gathered the Gernalls replenished and to sit down therein and by force to put the just possessours and ancient inhabitants there-from with their wives children and servants to shift for themselves in begging if they have no other means they being true Scottish-men members of our Common-wealth and our deare brethren and sisters borne fostred and brought up in the bowels of our common and native Countrey if this be not the manifest declaration of their old pretence and minde towards the whole Scottish Nation let your owne conscience brethren be judge herein Was all Leith of the Congregation No I think not yet were all alike served Let this motherly care then be tried by the fruits thereof First by the great and exorbitant Taxations used upon you and yet ten times greater pressed at as ye know Secondly the utter depravation of our Coine to purchase thereby money to entertaine strangers French Souldiers upon you and to make them strong holds lest you should sometime expell them out of your native roomes Thirdly by the daily re-inforcing of the said French Souldiers in strength and number with wives and children planting in your brethrens houses and possessions Indeed her Majestie is and hath been at all times carefull to procure by her craft of fair words of fair promises and sometimes of buds to allure your simplicity to that point to joyn your selves to her Souldiers to daunt and oppresse us that you the remnant we being cut off may be an easie prey to her sleights Which God of his infinite goodnesse hath now discovered to the eyes of all that list to behold But credit the works deare brethren if ye will not credit us and lay the example of Forreign nations yea even of our brethren before your eyes and procure not your own ruine willingly If you tender true Religion you see how her Majestie beareth her selfe plaine enemy thereto and maintaineth the tyrannie of those idle bellies the Bishops against Gods Church If Religion be not perswaded unto you yet cast you not away the care you ought to have over your Common-wealth which you see manifestly and violently ruined before your eyes If this will not move you remember your deare wives children and posterity your ancient heritages and houses and think well these strangers will regard no more your right thereunto then they have done your brethren of Leith when ever occasion shall serve But if you purpose as we doubt not but that all those that either have wit or manhood will declare and prove indeed to brook your ancient roomes and heritages conquered most valiantly and defended by your most noble Progenitors against all strangers invaders of the same as the French pretendeth plainly this day if ye will not be slaves unto them and to have your lives your wives your children your substance and whatsoever is dear unto you cast at their feet to be used and abused at the pleasure of strange Souldiers as you see your brethrens at this day before your eyes If you will not have experience some day hereof in your own persons as we suppose the least of you all would not gladly have but rather would chuse with honour to die in defence of his own native roome then live and serve so shamefull a servitude then brethren let us joyn our forces and both with wit and manhood resist their beginnings or else our liberties hereafter shall be dearer bought Let us surely be perswaded when our neighbours houses be on fire that we dwell not without danger Let no man withdraw himselfe herefrom and if any will be so unhappy and mischievous as we suppose none to be let us altogether repute hold and use him as he is in deed for an enemie to us and to himselfe and to his Common-weale The eternall and omnipotent God the true and onely revenger of the oppressed be our comfort and Protectour against the furie and rage of the Tyrants of this world And especially from the insatiable covetousnesse of the Cardinall of Guyse and the Hamiltons Amen Besides this our publike Letter some men answered certaine heads of the Queens said Proclamation on this manner If it be sedition to speak the trueth in all sobriety and to complaine when they are wounded or to call for help against unjust tyrannie before that their throats be cut then can we not denie but we are criminall and guilty of tumult and sedition For we have said That our Common-weale is oppressed that we and our brethren are hurt by the tyrannie of strangers and that we fear bondage and slaverie seeing that multitudes of cruell murtherers are daily brought into
our Countrey without our counsell knowledge and consent We dispute not so much whether the bringing in of moe French-men be violating of the appointment which the Queen and her faction cannot deny to be manifestly broken by them in moe causes then one as that we would know if that the heaping of strangers upon strangers above us without our counsell or consent be a thing that may stand with the Liberty of our Realme and with the profit of our Common-wealth It is not unknown to all men of judgement That the fruits of our Countrey in the most common yeers be no more then sufficient reasonable to nourish the born inhabitants of the same But now seeing we have been vexed with wars taken upon us at the pleasure of France by the which the most fruitfull portion of our Countrey in Corne hath been wasted What man is so blinde but that he may see That such bands of ungodly and idle Souldiers can be nothing else but an occasion to famish our poore brethren And in this point we refuse not which is the chiefe the judgement of all naturall Scottish-men The Queen Regent alleadged That although there was an hundred French-men for one that is in Scotland yet she is not minded to trouble any unjust possession Whereto we answer That we dispute not what she intended which neverthelesse by probable conjectures it is to be suspected but alwayes we affirm that such a multitude of French-men is a burden not onely unprofitable but also intolerable to this poor Realme especially being treated as they are by her and Monsieur Dosell For if their wages be paid out of France then are they both the Queen we say and Monsieur Dosell traytors to the King and Counsell for the poor Commons of this Realme have sustained them with the sweat of their brows since the contracting of the Peace and somewhat before What motherly affection she hath declared to this Realm and to the inhabitants of the same her works have evidently declared even since the first hour that she hath borne Authority And albeit men will not this day see what danger hangs over our heads yet fear we that ere it be long experience shall teach some that we have not feared without cause The cruell murther and oppression used by those whom now she fostereth is to us a sufficient argument what is to be looked for when her number is so multiplied that our force shall not be able to gainstand their tyranny Where she complaineth of our Preachers affirming that unreverently they speak of Princes in generall and of her in particular inducing the people thereby to defection from their duty c. And therefore that such a thing cannot be suffered Because this occasion is laid against Gods true Ministers we cannot but witnesse what course and order of Doctrine they have kept and yet keep in that point In publike prayers they recommend to God all Princes in generall and the Magistrates of this our native Realme in particular In open audience they declare the Authority of Princes and Magistrates to be of God and therefore they affirm that they ought to be honoured feared and obeyed even for conscience sake provided that they command nor require nothing expresly repugning to Gods Commandment and plain Will revealed in his holy Word Moreover they affirm That if wicked persons abusing the Authority established by God move Princes to command things manifestly wicked That such as can and do bridle those inordinate appetites of misled Princes cannot be accused as resistaries of the Authority which is Gods good Ordinance To bridle the rage and fury of misled Princes in free Kingdoms and Realms they affirm it appertaineth to the Nobility sworn and borne Councellors of the same and also to the Barons and people whose votes and consents are to be required in all great and weighty matters of the Common-wealth which if they do not they declare themselves criminall with their misled Princes and so subject to the same vengeance of God which they deserve for that they pollute the seat of Iustice and do as it were make God author of Iniquity They proclaim and cry That the same God who plagued Pharaoh repulsed Sennacherib struck Herod with worms and made the bellies of dogs the grave and sepulcher of the spitefull Jesabell will not spare misled Princes who authorize the murtherers of Christs members in this our time On this manner they speak of Princes in generall and of your Majesty in particular This onely we have heard one of our Preachers say rebuking the vain excuses of such as flatter themselves by reason of Authority Many now adayes said he will have no other Religion nor faith then the Queen and Authority had But is it not possible that the Queen be so far blinded that she will have no Religion nor no other faith then may content the Cardinall of Loraine And may it not likewise be true that the Cardinall is so corrupt that he will admit no Religion which doth not establish the Pope in his kingdome But plain it is That the Pope is Lieutenant to Sathan and enemy to Christ Iesus and to his perfect Religion Let men therefore consider what danger they stand in if their salvation shall depend upon the Queens faith and Religion Further we never heard any of our Preachers speak of the Queen Regent neither publikely nor privately Where her Majestie declareth It will not be suffered that our Prerchers meddle with Policy or speak of her or of other Princes but with reverence we answer That as we will justifie and defend nothing in our Preachers which we finde not God to have justified and allowed in his Messengers before them so we dare not forbid them openly to reprehend that which the Spirit of God speaking in the Prophets and Apostles hath reprehended before them Helias did personally reprove Achab and Jesabell of idolatry of avarice of murther and such like Esaias the Prophet called the Magistrates of Jerusalem in his time companions to thieves Princes of Sodome bribe-takers and murtherers he complained that their silver was turned into drosse That their wine was mingled with water and that Iustice was bought and sold. Jeremie saith That the bones of King Jehoiakim should wither with the Sun Christ Iesus called Herod a Fox and Paul calleth the high Priest a painted wall and prayeth unto God that he should strike him because that against justice he commanded him to be smitten Now if the like and greater corruptions be in the world this day Who dare enterprise to put to silence the Spirit of God which will not be subject to the appetites of misled Princes We have said before That the tenth of September was appointed for a convention to be holden at Sterlin to the which repaired the most part of the Lords of the Congregation At that same time arrived the Earle of Arran who after he had saluted his father came with the