and the other Lords at Glasgow AFter humble commendation of my service Albeit I have written more then once to Master Henry Balnaves what things have misliked me in your slow proceedings as well in supporting your brethren who many dayes have sustained extreame danger in these parts as in making provision how the enemie might have been annoyed who lay few in number nigh to your Quarters in Sterlin And in making likewise provision how the expectation of our friends who long have waited for your answer might have been satisfied Albeit I say that of these things I have before complained yet in conscience I am compelled to signifie unto your Honours That unlesse of these and other enormities I shall see some redresse I am assured That the end shall be such as godly men shall mourne that a good Cause shall perish for lacke of Wisdome and Diligence In my last Letters to Master Henry Balnaves I declared That your especiall friends in England wonder that no greater expedition is made the weight of the matter being considered If the fault be in the Duke and his friends I wrote also That the greatest losse should be his and theirs in the end And now I cannot cease both to wonder and lament That your whole Councell was so destitute of Wisdome and Discretion as to charge this poore man the Priour to come to you to Glasgow and thereafter to go to Carleil for such affaires as are to be handled Was there none amongst you who did foresee what inconveniences might ensue his absence from these parts I cease to speake of the dangers by the enemie Your friends have lyen in your Haven now fifteene dayes past what was their former travell it is not unknowne they have never received comfort of any man him onely excepted more then if they had lyen upon the coast of their mortall enemy Do ye not consider That such a company shall need comfort and provision from time to time Remove him and who abideth there who carefully will travell in that or any other weighty matter in these parts Did ye not farther consider That he that had begun to meddle with the Gentlemen who have declared themselves back-friends heretofore and also that order should have been taken for such as have been neutrall now by reason of his absence the one shall escape without admonition and the other shall be at their own liberty I am assured that the enemy shall not sleep neither in that nor in other affairs to undermine you and your whole Cause and especially to hurt this part of the Countrey to revenge their former folly If none of these former causes should have moved you to have considered that such a journey at such a time was not meet for him neither yet for them that must accompany him yet discreet men would have considered that the men that have lien in their jacks and travelled their horses continuall the space of a moneth required some longer rest first to themselves then but especially to their horses before they had been charged to such a journey as yet they have not had The Priour may for satisfaction of your unreasonable mindes enterprise the purpose but I am assured he shall not be able to have six honest men in all Fyfe to accompany him and how that either standeth with your Honors or with his safety judge ye your selves But yet wonder it is that ye did not consider To what pain and griefe shall ye put our friends of England especially the Duke of Norfolk and his Councell whom ye shall cause to travell the most wearisome and troublesome way that is in England In mine opinion whosoever gave you that counsell either lacked right judgement in things to be done or else had too much respect to his own ease and too small regard to the travell and damage of their brethren A common cause requireth a common concurrence and that every man bear his burden proportionable But prudent and indifferent men espie the contrary in this cause especially of late dayes for the weakest are most grievously charged and they to whom the matter most belongeth and to whom justly greatest burden is due are exempted in a manner both from travell and expences To speak the matter plainly wise men do wonder what the Dukes friends do mean that they are so slack and backward in this cause In other actions they have been judged stout and forward and in this which is the greatest that ever he or they had in hand they appear destitute both of grace and courage I am not ignorant that they that are most inward of his counsell are enemies to God and therefore cannot but be enemies to this Cause But wonder it is That he and his other friends should not consider That the losse of this godly enterprise shall be the rooting out of them and their posterity from this Realme Considering my Lords That by Gods providence ye are joyned with the Duke in this common Cause admonish him plainly of the danger to come will him to beware of the counsell of those that are plainly infected with Superstition with Pride and with the venome of particular profit which if he do not at your admonition he shall smart before he be aware And if ye cease to put him in minde of his duty it may be that for your silence ye shall drinke some portion of the plague with him Take my plain speaking as proceeding from him that is not your enemy being also uncertaine when I shall have occasion to write hereafter God the Father of our Lord Jesus Christ assist you with the Spirit of wisedom and fortitude that to his glory and to your Lordships common comfort ye may performe that thing which godlily was once begun Amen From Saint Andrewes the 6 of February in haste 1559. Sic subscribitur Your Lordships to command in godlinesse J. K. Upon the receit of this Letter and consultation had hereupon a new conclusion was taken to wit That they would visite the said Duke of Norfolke at Barwicke where he was Thus far we have digressed from the text of our History to let the Posterity that shall follow understand by what instruments God wrought the familiarity and friendship that after we found in England Now we returne to our former History The parts of Fyfe set at freedom from the Bondage of these bloody worms solemne thanks were given in S. Andrews unto God for his mighty deliverance Shortly after the Earle of Arrane and Lord Iames apprehended the Lairds of Wemes Seafield Bawgony Durie and others that assisted the French but they were set shortly at freedom upon such conditions as they minded never to keep for such men have neither faith nor honesty Master Iames Balfour who was the greatest practiser and had drawn the Band of the Balfours escaped The English Ships daily multiplied till that they were able to keep the whole Fyrth whereat the French and Queen Regent enraged began to
of you in the Pulpit That I denied You said What had I to do to speak of your Marriage What was I that I should meddle with such matters I answered As touching Nature I was a worm of this earth and yet a subject to this Common-wealth But as touching the Office wherein it hath pleased God to place me I was a Watch-men both over the Realme and over the Church of God gathered within the same by reason whereof I was bound in conscience to blow the Trumpet publikely so oft as ever I saw any appearance of danger either of the one or of the other But so it was that a certaine brute affirmed That a Traffique of Marriage was betwixt your Majestie and the Spanish Allia Whereunto I said That if your Nobility and State did agree unlesse that both you and your husband should be straitly bound that neither of you might hurt the Common-wealth nor yet the poor Church of God within the same in that case I should pronounce That the consenters were troublers of the Common-wealth and enemies unto God and unto his Truth planted within the same At these words I grant your Majestie stormed and burst forth in an unreasonable weeping what mitigation the Laird of Dun would have made I suppose your Majesty hath not forgot But while that nothing was able to stay your weeping I was compelled to say I take God to witnesse I never took pleasure to see your Majestie make such regret But seeing I have offered to your Majestie no such occasion I must rather suffer your Majestie to take your own pleasure then I dare conceale the truth and so both betray the Church and the Common-wealth These were the most extreme words I spake that day After that the Secretary had conferred with the Queen he said Master Knox you may returne to your house for this night I thank God and the Queens Majesty said the other And Madame I pray God to purge your heart from Papistry and to preserve you from the counsell of flatterers for how pleasant that ere they appear to your ear and corrupt affections for the time experience hath taught us in what perplexity they have brought famous Princes Lethington and the Master of Maxwell were that night the two stoups of her Chayre Iohn Knox being departed the Tables of the Lords and others that were present were demanded every one their voyce If Iohn Knox had not offended the Queens Majestie The Lords voted uniformly That they could finde no offence the Queen was past to her Cabinet The flatterers of the Court and principally Lethington raged The Queen was brought again and placed in the Chayre And they commanded to vote over again Which thing highly offended the whole Nobility and began to speak in open audience What shall the Laird of Lethington have power to controll us Or shall the presence of a woman cause us to offend God and to condemne an innocent against our consciences for the pleasure of any creature And so the whole Nobility absolved Iohn Knox againe and praised God for his modestie and for his plain and sensible answers Yet before the end one thing is to be noted to wit That amongst so many Placeboes we mean the flatterers of the Court there was not one that plainly durst condemne the said poore man that was accused God ruling their tongues that sometimes ruled the tongue of Balaam when gladly he would have cursed Gods people This perceived the Queen began to upbraid Master Henry Sinclare then Bishop of Rosse and said hearing his vote to agree with the rest Trouble not the barne I pray you trouble him not for he is newly wakened out of his sleep Why should not the old fool follow them that past before him The Bishop answered coldly Your Majesty may consider That it is neither affection to the man nor love to his Profession that moved me to absolve him but the simple truth which plainly appears in his defence drawes me hereunto albeit that others would have condemned him and it This being said the Lords and whole Assistants arose and departed That night was neither dancing nor fidling in the Court for our Soveraigne was disappointed of her purpose which was To have had Iohn Knox in her will by voice of her Nobility Iohn Knox absolved by the greatest part of the Nobility from the crime intended against him even in the presence of the Queen she raged and her Placeboes stormed And so began new assaults to be made at the hands of the said Iohn Knox to confesse an offence and to put him in the Queens will and she should promise That his greatest punishment should be But to go within the Castle of Edinburgh and immediately to returne to his own house He answered God forbid that my confession should condemne these Noble-men who in their conscience and in displeasure of the Queen have absolved me And further I am assured ye will not in earnest desire me to confesse an offence unlesse that therewith you would desire me to cease from Preaching For how can I exhort others to Peace and Christian quietnesse if I confesse my self an author and mover of sedition The generall Assembly of the Church approached which began the five and twentieth of December 1563. But the just Petitions of the Ministers and Commissioners of Churches werâ— despised at the first and that with these words As Ministers will not follow our counsell so will we suffer Ministers to labour for themselves and see what speed they come But then the whole Assembly said If the Queen will not we must for both third and two parts are rigorously taken from us and from our Tenants If others said one will follow my counsell the Guard and the Papists shall complaine as long as our Ministers have done At these words the former sharpnesse was coloured and the Speaker alleadged That hee meant not of all Ministers Christopher Goodman answered My Lord Secretary if you can shew me what just Title either the Queene hath to the Third or the Papists to the two parts then I think I should resolve you whether she were Debtor to Ministers within Burgh or not But thereto he received this check for answer Ne sit Peregrinus curiosus in aliena Republica that is Let not a Stranger be curious in a strange Common-wealth The man of God answered Albeit I be a Stranger in your policy yet so am I not in the Church of God and therefore the care doth no lesse appertain to me in Scotland then if I were in the middest of England Many wondred at the silence of Iohn Knox for in all these quick reasonings he opened not his mouth the cause thereof he himself expressed in these words I have travelled Right Honourable and beloved Brethren since my last arrivall within this Realme in an upright conscience before my God seeking nothing more as he is witnesse than the advancement of his glory and the stability of his Church
the people to spirituall and temporall Bondage which in all humane probability had not been difficile to effectuate then such was the sheeppish sillinesse and knavish basenesse of many men in these Dominions of all ranks conditions and professions as also the unpreparednesse of the wiser and better Patriots and Members of the Church to withstand this mischief if God in his mercy by the unexpected death of the Court-ruler and chief agent in the businesse had not put in a Remora and lett At which time if men had returned unto God amending their lives in private and had expressed their true zeal then to the good of the Church and Countrey whereof they are members according to their severall ranks and conditions the designe of the common enemy had been fully dasht But God in his wisedom hath been pleased to keep us yet a while longer under the rod of tryall to see if we will return unto him at last The Romish party although astonished and surprised at the death of their Engine and main Instrument here among us gives not over but continues the great Designe without intermission albeit not with such speed as formerly for those to whose care principally the businesse was committed and in whose hands the managing of matters had fallen by the death of the late Fac totum were not so powerfull to obtain without refusall what they pleased at the Kings hands neither were they in such opinion and reputation with inferiours to make them go on in the work so earnestly wherefore the Queen must be brought now of necessity to take upon her the main care and to obtain from the King whatsoever may conduce and further the businesse and take away all letts and stops which may hinder the proceedings Then to employ all her credit abroad for countenancing and advancing affairs And next by her authority to draw on inferiours to act their part with affection and ardour Now all things being thus cunningly and carefully by degrees in few yeers prepared and disposed for enslaving Church and State Prince and People to Rome again it was thought fit by the hottest of the party to wit the Iesuites to hasten the work openly and delay no more time the compassing of the Designe being conceived to be infallible By this means they thought to shorten the businesse and to make themselves so considerable as to share deeply in the Booty of which they looked for but little if things were still lingred and carryed on slowly But how and where to begin this new undertaking was consulted upon and after deliberation the Scots must be begun at the way is resolved on there must be a new Prayer-Book put upon these rude fellows that they may say their Prayers in modo figura a la Romaine and not so rudely and irregularly as they were wont to do in the Northern way Then they must have high-Commission Courts Canons and Etcetera's Which things if the Scots be so wise to accept as doubtlesse they will reasoned these men but he that reckons without this host reckons twice for their chief men of State are either actually at Court or provided to places in the Countrey from Court at least they can do no businesse of moment without the favour of the Court. At this time the devout and religious Prelats with the rest of their good Clergie are not onely in all earnestnesse bent for the work according to their severall places in the Church but also they over-sway all busines in State Wherefore without difficulty we will compasse our main Designe thorow all these Dominions said they And truely so they had in all likelihood as we may see by the wofull carriage of businesse and so ill managing so good a Cause in England since But God had in his mercy towards us all ordained otherwise And if the Scots say they should be so mad as to refuse the commands from the Court and think upon resistance they shall be made obey the holy Mandate with a Vengeance and say their prayers with a rod for we shall over-run their Countrey speedily and subdue them as poor silly ignorant fools destitute of all means for War to wit wisedom with resolution not having breeding and pressed down with poverty to undertake and undergo such a businesse as War and money and Arms to go on in it for the Sâ—yl being barren and the Havens bad they cannot have the advantages of a fertile Countrey furnished with good Harbours and Commanders or Leaders to manage a War their Military men being abroad who will not easily quit the honorable and beneficiall Employments they have in forreigne Countreys and come home to suffer want with losse of credit But God who laughs from above at the foolish Counsells of vain men in this particular hath made us see That he hath an â—ver-ruling power over the affairs of men making little and contemptible ones do great things and bring to nothing the undertakings of the mighty and wise of this world By this time the new Prayer-Book designed at Rome and perfected at London is sent down into Scotland After some little reluctancy it is received by the Councell there the major part whereof then were either Church-men or their addicted friends Then it is sent to the Churches to be put in use and practice But unexpected and unlooked for it is opposed by inferiour people from whence the opposition riseth to those of higher ranks whereupon Petitions are drawn up and sent to the King to supplicate His Majesty in all due respect to free the Church of Scotland from this new Prayer-Book with the High-Commission Courts Canons Etcetera's To these Demands of the Scots no answer is given but hot threatnings after which preparatives of War were made against the Scots and because the King did not shew himself propense enough to the undertaking of War nor the Queen forward enough to engage the King in this holy War the Queen-Mother who for her known faithfulnesse to her husband and for her care of her son both late Kings of France must come to her Son-in-law against his will to help him with her best advice and counsell and to better instruct her daughter how to carry her self with earnestnesse and addresse in the businesse Things being thus disposed there is an Expedition undertaken against the Scots and followed to the Borders by the King present in person but to small purpose for the Scots came to the Borders duly prepared notwithstanding their pre-conceived wants and indisposition to sell their Religion and Liberty at a dear rate which being perceived by the Court the Scots Demands formerly rejected are granted and a Peace concluded Then some of the chief men of the Scots were invited to go to Court for the time at Barwick who upon certain advice of a Plot against them were stopped by their friends to trust themselves to the faith of the Court. After things in a kinde calmed there the King not suffered by his Counsell to
a yard the said William Iohn followed privily and tooke heed what he did when he had gone up and down in an alley a reasonable space with many sobs and deep grones hâ— fell upon his knees and sitting thereon his grones increased And from hise knees he fell upon his face And then the persons aforenamed heard weeping and as it were an indigest sound of prayers in the which he continued neer an hour and after began to be quiet and so arose and came into his bed They that waited upon him came before as if they had bin ignorant till that he came in and then began they to demand where he had been But that night he would answer nothing Upon the morrow they urged him again and while that he dissembled they said M. George Be plain with us for we heard your mourning and saw you both upon your knees and upon your face With dejected visage he said I had rather ye had been in your beds and it had been more profitable for you for I was scarce well occupied When they instantly urged him to let them know some comfort he said I will tell you That I am assured that my travell is neer an end and therefore call to God with me that now I shrinke not when the battell waxes most hot And while that they weeped and said That was small comfort unto them he answered God shall send you comfort after me This Realme shall be illuminated with the light of Christs Gospel as cleerly as ever any Realme since the dayes of the Apostles The House of God shall be builded in it yea it shall not lack whatsoever the enemy imagine in the contrary the very Kepstone meaning That it should once be brought to the full perfection Neither said he shall this be long to there shall not many suffer after me till that the glory of God shall evidently appeare and shall once triumph in despight of Sathan But alas if the people shall be after unthankfull then fearfull and terrible shall the plagues be that shall follow And with these words he marched forwards in his journey towards S. Iohnston and so to Fyfe and then to Leyth where he arrived and hearing no word of those that appointed to meet him to wit The Earle of Cassels and the Gentlemen of Kyle and Cuninghame he kept himself secret a day or two But beginning to wax sorrowfull in spirit and being demanded of the cause of such as were not in his company before he said What differ I from a dead man except that I eat and drinke To this time God hath used my labours to the instruction of others and unto the disclosing of darknesse and now I lurke as a man that were ashamed and durst not shew himself before men By these and the like words they that heard him understood that his desire was to preach and therefore said Most comfortable it was unto us to hear you but because we know the danger wherein ye stand we dare not desire you But dare ye and others hear said he and then let my God provide for me as best pleaseth him Finally it was concluded That the next Sunday he should preach in Leith as he did and took the Text The Parable of the sower that went forth to sow seed Matth. 13. And this was upon the fifteenth day before Christmas The Sermon ended the Gentlemen of Lowthan who then were earnest Professors of Christ Jesus thought not expedient that he should remain in Leith because that the Governour and Cardinall were shortly to come to Edinburgh and therefore they took him with them and kept him sometimes in Brunston sometimes in Langnidrie and sometimes in Ormeston For these three diligently waited upon him The Sunday following he preached in the Church of Enneresk besides Mussilburgh both before and at after noon where there was a great confluence of people amongst whom was Sir George Dowglas who after the Sermon said publikely I know that my Lord Governour and my Lord Cardinall shall hear that I have been at this preaching for they were then at Edinburgh Say unto them That I will avow it and will not onely maintain the Doctrine that I have heard but also the person of the Teacher to the uttermost of my power Which words greatly rejoyced the people and the Gentlemen then present One thing notable in that Sermon we cannot passe by Amongst others there came two gray Friers and standing in the entry of the Church door they made some whispering to such as came in which perceived the Preacher said to the people that stood neer them I heartily pray you to make room to those two men it may be that they be come to learne And unto them he said Come neer for they stood in the very entry of the door for I assure you ye shall hear the Word of verity which shall either seal in you this same day your salvation or condemnation And so proceeded he in Doctrine supposing they would have been quiet But when he perceived them still to trouble the people that stood neer them for vehement was he against the false worshipping of God he turned unto them the second time and with an irefull countenance said O Sergeants of Sathan and deceivers of the souls of men Will ye neither heare Gods Truth nor suffer others to heare it Depart and take this for your portion God shall shortly confound and disclose your hypocrisie within this Realme ye shall be abominable unto men and your places and habitations shall be desolate This Sentence he pronounced with great vehemency in the midst of the Sermon And turning to the people he said You wicked men have provoked the Spirit of God to anger And so he returned to his matter and proceeded to the end The dayes travell was ended he came to Langindrie and the two next Sundays preached in Tranent with the like grace and like confluence of people In all his Sermons after his departure from Augus he forespake the shortnesse of the time that he had to travell and of his death the day whereof approached neerer than any would believe In the latter end of those dayes that are called the holy dayes of Christmas past he by consent of the Gentlemen to Hadington where it was supposed the greatest confluence of people should be both by reason of the Towne and of the Countrey adjacent The first day before noon the auditors were reasonable and yet nothing in comparison of that which used to be in that Church But the afternoon and the next day following before noon the auditory was so slender that many wondred The cause was judged to have been That the Earle Bothwell who in those bounds used to have great credit and obedience by procurement of the Cardinall had given inhibition as well unto the Towne as unto the Countrey that they should not hear him under the pain of his displeasure The first night he lay within the Towne with David
is vain and to the dead is Idolatry 8. There is no Bishop except he Preach even by himselfe without any Substitute 9. The Tythes by Gods Law do not appertain of necessity to the Church-men The strangenesse said the Sub-Prior of these Articles which are gathered forth of your Doctrine have moved us to call for you to hear your own answers Iohn Knox said I for my part praise my God that I see so honourable and apparantly so modest and quiet an Auditory But because it is long since that I have heard that ye are one that is not ignorant of the Trueth I may crave of you in the Name of God yea and I appeal your conscience before that supreme Judge That if ye think any Article there expressed contrary unto the Truth of God That ye oppose your self plainely unto it and suffer not the people to be therewith deceived But on the other side if in your conscience ye know the Doctrine to be true then will I crave your Patrocinie thereto That by your authority the people may be moved the rather to beleeve the Truth whereof many doubts by reason of your thoughts The Sub-Prior answered I came not here as a Judge but onely familiarly to talke and therefore I will neither allow nor condemne But if ye list I will reason The Sub-Prior Why may not the Church said he for good causes devise Ceremonies to decore the Sacraments and other Gods Service Iohn Knox. Because the Church ought to do nothing but in Faith and ought not to go before but is bound to follow the voice of the true Pastor The Sub-Prior It is in Faith that the Ceremonies are commanded and they have proper significations to help our Faith as the hards in Baptisme signifie the roughnesse of the Law and the oyle the softnesse of Gods mercy and likewise every one of the Ceremonies hath a godly signification and therefore they both proceed from Faith and are done in Faith Iohn Knox. It is not enough that man invent a Ceremony and then give it a signification according to his pleasure For so might the Ceremonies of the Gentiles and this day the Ceremonies of Mahomet be maintained But if that any thing proceed from Faith it must have the Word of God for its assurance For ye are not ignorant That Faith cometh by hearing and hearing by the Word of God Now if that ye will prove that your Ceremonies proceed from Faith and do please God ye must prove that God in expresse words hath commanded them Or else shall you never prove that they proceed from Faith nor yet that they please God but that they are sinne and do displease him according to the words of the Apostle Whatsoever is not of Faith is sinne The Sub-Prior Will ye binde us so straight that we may do nothing without the expresse Word of God What and I ask drink Think ye that I sinne and yet I have not Gods Word for me This answer gave he as might appear to shift over the Argument upon the Frier as that he did Iohn Knox. I would ye should not jest in so grave a matter neither would I that ye should begin to hide the Trueth with Sophistrie and if ye do I will defend it the best that I can And first to your drinking I say that if ye either eat or drink without assurance of Gods Word that in so doing ye displease God and sinne in your very eating and drinking For saith not the Apostle speaking even of meat and drink That the creatures are sanctified unto men even by word and prayer The word is this All things are cleane to the cleane Now let me hear this much of your Ceremonies and I shall give you the Argument but I wonder that they compare things prophane and holy things so indiscreetly together The Question was not nor is not of meat or drink whereinto the Kingdom of God consisteth not But the Question is of Gods true worshipping without the which we can have no societie with God And here it is doubted if we may take the same freedom in the using of Christs Sacraments that we may do in eating and drinking One meat I may eat another I may refuse and that without scruple of conscience I may change one with another even as oft as I please Whether may we cast away what we please and retaine what we please If I be well remembred Moses in the Name of God saith to the people of Israel All that the Lord thy God commandeth thee to do that do thou to the Lord thy God adde nothing to it diminish nothing from it By these rules think I that the Church of Christ will measure Gods Religion and not by that which seems good in their own eyes The Sub-Prior Forgive me I spake it but in mowes and I was dry And now father said he to the Frier follow the argument ye have heard what I have said and what is answered to me againe Arbugkill gray-Frier I shall prove plainely that Ceremonies are ordained by God Iohn Knox. Such as God hath ordained we allow and with reverence we use them But the question is of those that God hath ordained such as in Baptisme are spittle salt candle except it be to keep the barne from the cold hardes oyle and the rest of the Papisticall inventions Arbugkill I will even prove those that ye damne to be ordained of God Iohn Knox. The Proofe thereof I would gladly hear Arbugkill Saith not Saint Paul that another foundation then Jesus Christ may no man lay But upon this foundation Some build gold silver and precious stones some hay stubble and wood The gold silver and the precious stones are the Ceremonies of the Church which do abide the fire and consumeth not away c. This place of Scripture is most plaine sayeth the foolish fiend Iohn Knox. I praise my God through Jesus Christ for I finde his promise sure true and stable Christ Jesus bids us not fear when we shall be called before men to give confession of his Trueth for he promiseth that it shall be given unto us in that houre what we shall speak If I had sought the whole Scriptures I could not have produced a place more proper for my purpose nor more potent to confound you Now to your Argument The Ceremonies of the Church say ye are gold silver and precious stones because they are able to abide the fire But I would learne of you What fire is it which your Ceremonies do abide And in the mean time while ye be advised to answer I will shew my minde and make an Argument against yours upon the same Text. And first I say that I have heard this Text adduced for a proofe of Purgatory but for defence of Ceremonies I never heard nor yet read it But omitting whether ye understand the minde of the Apostle or not I make my Argument and say That which can abide the fire can abide the Word of God But
troubles and adversities which man sustaineth for accomplishment of Gods will revealed by his word For how terrible soever they appeare to the judgement of the naturall man yet are they never able to devour nor utterly to consume the sufferers For the invisible and invincible power of God sustaineth and preserveth according to his promise all such as with simplicity do obey him The subtill craft of Pharaoh many yeers joyned with his bloody cruelty was not able to destroy the male children of Israel neither were the waters of the Red Sea much lesse the rage of Pharaoh able to confound Moses and the company which he conducted and that because the one had Gods Promise that they should multiply and the other had his Commandment to enter into such dangers I would your wisedoms should consider that our God remaineth one and is immutable and that the Church of Christ Jesus hath the same promise of protection and defence that Israel had of multiplication And farther That no lesse cause have ye to enter into your former enterprise then Moses had to go to the presence of Pharaoh for your vassalls yea your brethren are oppressed their bodies and souls holden in bondage and God speaketh to your consciences unlesse ye be dead with the blinde world that ye ought to hazard your owne lives be it against Kings or Emperours for their deliverance For onely for that cause are ye called Princes of the people And ye receive of your Brethren Honour Tribute and Homage at Gods Commandment not by reason of your Birth and Progenie as the most part of men do falsly suppose but by reason of your Office and Duty which is to vindicate and deliver your subjects and brethren from all violence and oppression to the uttermost of your power Advise diligently I beseech you with the points of that Letter which I directed to the whole Nobility and let every man apply the matter and case to himself for your conscience shall one day be compelled to acknowledge That the Reformation of Religion and of publike enormities doth appertaine to more then to the Clergie or chief Rulers called Kings The mighty Spirit of the Lord Jesus rule and guide your counsells to your eternall glory your eternall comfort and to the consolation of your brethren Amen From Deape the 27 of October 1557. These Letters received and read together with others directed to the whole Nobility and some to particular Gentlemen as to the Lairds of Dun and Petarrow new consultation was had what was best to be done and in the end it was concluded That they would follow forward their purpose once intended and would commit themselves and whatsoever God had given them into his hands rather then they would suffer Idolatry so manifestly to raigne and the Subjects of that Realme so to be defrauded as long as they had been of the onely food of their souls the true Preaching of Christs Gospel And that every one should be the more assured of other a common Bond was made and by some subscribed The tenor thereof followeth WE perceiving how Sathan in his members the Antichrists of our time cruelly do rage seeking to overthrow and destroy the Gospel of Christ and his Congregation ought according to our bounden duty to strive in our Masters Cause even unto the death being certaine of the Victory in him The which our duty being well considered We do promise before the Majestie of God and his Congregation That we by his grace shall with all diligence continually apply our whole power substance and our very lives to maintain set forward and establish the most blessed Word of God and his Congregation And shall labour according to our power to have faithfull Ministers truely and purely to minister Christs Gospel and Sacraments to his people We shall maintain them nourish them and defend them the whole Congregation of Christ and every Member thereof according to our whole powers and waging of our lives against Sathan and all wicked power that doth intend Tyranny or trouble against the foresaid Congregation Unto the which holy Word and Congregation we do joyne us and so do forsake and renounce the Congregation of Sathan with all the superstitious abomination and idolatry thereof And moreover shall declare our selves manifestly enemies thereto By this our faithfull Promise before God testified to this Congregation by our Subscription at these Presents At Edinburgh the third of December anno 1557. God called to witnesse Sic subscribitur A. Earle of Argyle Glencarne Mortoun Archibald Lord of Lorne Iohn Erskin of Dun Et caetera A little before that this Bond was subscribed by the fore-written and many other Letters were directed again to Io. Knox from the said Lords together with their Letters to M. Calvin craving of him That by his authority he would command the said Iohn once again to visite them These Letters were delivered by the hands of M. Iohn Gray in the Moneth of November anno 1558. who at that same time past to Rome for expedition of the Bowes of the Bp. of Rosse to M. Henry Sinclar Immediately after the subscription of this foresaid Bond the Lords and Barons professing Christ Jesus convened frequently in counsell in the which these Heads were concluded First It is thought expedient advised and ordained That in all Parishes of this Realm the Common-Prayer be read weekly on Sunday and other Festivall dayes publikely in the Parish Churches with the Lessons of the Old and New Testament conformed to the order of the Book of Common Prayers And if the Curats of the Parishes be qualified to cause them to read the same And if they be not or if they refuse that the most qualified in the Parish use and reade the same Secondly It is thought necessary that Doctrine Preaching and Interpretation of Scriptures be had and used privately in quiet houses without great conventions of the people thereto while afterward that God move the Prince to grant publike Preaching by faithfull and true Ministers These two heads concerning the Religion and some others concerning the policie being concluded the old Earle of Argyle took the maintenance of Iohn Dowglas caused him to Preach publikely in his house and reformed many things according to his counsell The same boldnesse tooke divers others as well within Towns as in the country which did not a little trouble the Bishops and Queen Regent As by this Letter and Credit committed to Sir David Hamilton from the Bishop of S. Andrews to the said Earle of Argyle may be clearly understood The Bishops Letter to the old Earle of Argyle MY Lord after most hearty commendations this is to advertise your Lordship that we have directed this Bearer our Cousin towards your Lordship in such businesse and affaires as concerneth your Lordships honour profit and great well-being as the said Bearer will declare to your Lordship at more length I pray your Lordship effectuously to
without all doubt is the true Church of Christ who according to his promise is in the midst of them not of that universall of which we have before spoken but particular such as was in Corinthus Galatia Ephesus and other places in which the Ministerie was planted by Paul and were of himselfe named the Churches of God and such Churches we the Inhabitants of the Realme of Scotland professours of Christ Jesus confesse us to have in our Cities Townes and places reformed For the Doctrine taught in our Churches is contained in the written Word of God to wit in the Books of the New and Old Testaments in those Books we meane which of ancient have been reputed Canonicall in the which we affirme that all things necessary to be beleeved for the salvation of mankinde is sufficiently expressed The interpretation whereof we confesse neither appertaineth unto any private nor publike person neither yet to any Church for any preheminence or prerogative personall or locall which one hath above another but appertaineth to the Spirit of God by the which also the Scripture was written When controversie then hapneth for the right understanding of any place or sentence of Scripture or for the reformation of any abuse within the Church of God we ought not so much to looke what men before us have said and done as unto that which the Holy Ghost uniformly speaketh within the body of the Scriptures and unto that which Christ Jesus himself did and commanded to be done For this is a thing universally granted That the Spirit of God which is the Spirit of unitie is in nothing contrary to himselfe If then the interpretation determination or sentence of any Doctor Church or Councell repugne to the plain Word of God written in any other place of Scripture it is a thing most certain that there is not the true understanding and meaning of the Holy Ghost supposing that Counsels Realms and Nations have approved and received the same For we dare not receive and admit any Interpretation which directly oppugneth to any principall point of our faith to any other plain text of Scripture or yet to the rule of charitie XIX The Authoritie of the Scriptures ANd we beleeve and confesse the Scriptures of God sufficient to instruct and make the man of God perfect so do we affirm and avow the Authoritie of the same to be of God and neither to depend on men nor Angels We affirme therefore That such as alleadge the Scriptures to have no authority but that which is received from the Church to be blasphemous against God and injurious to the true Church which alwayes heareth and obeyeth the voice of her own Spouse and Pastour but taketh not upon her to be Mistresse over the same XX. Of the Generall Councells of their Power Authoritie and Cause of their Convention AS we not rashly condemne that which godly men assembled together in Generall Councells lawfully gathered have approved unto us So without just examination dare we not receive whatsoever is obtruded unto men under the name of Generall Councells for plain it is that as they were men so have some of them manifestly erred and that in matters of great weight and importance So far then as the Councell proveth the Determination and Commandment that it giveth by the plain Word of God so far do we reverence and imbrace the same But if men under the name of a Councell pretend to forge unto us new Articles of our Faith or to make Constitutions repugning to the Word of God then utterly we may refuse the same as the Doctrine of Devils which draweth our souls from the voice of our onely God to follow the Doctrines and Constitutions of men The cause then why Generall Councells convened was neither to make any perpetuall Law which God before had not made neither yet to forge new Articles of our beliefe neither to give the Word of God authority much lesse to make that to be his Word or yet the true interpretation of the same which was not before by his holy Will expressed in his Word But the cause of Councells we mean of such as merited the name of Councels was partly for Confutation of Heresies and for giving publike Confession of their Faith to the posterities following which both they did by the authority of Gods written Word and not by any opinion or prerogative that they could not erre by reason of their generall assembly And this we judge to have been the chiefe cause of Generall Councells The other was for good policie and Order to be constituted and observed in the Church in which as in the house of God it becometh all things to be done decently and in order not that we think that one Policie and one Order in Ceremonies can be appointed for all ages times and places for as Ceremonies such as men have devised are but temporall so may and ought they to be changed when they rather foster superstition then that they edifie the Church using the same XXI Of the Sacraments AS the Fathers under the Law besides the verity of the Sacrifices had two chief Sacraments to wit Circumcision and the Passeover the despisers and contemners whereof were not reputed for Gods people so we acknowledge and confesse That we now in time of the Gospel have two Sacraments onely instituted by the Lord Jesus and commanded to be used by all those that will be reputed to be Members of his Body to wit Baptisme and The Supper or Table of the Lord Jesus called The Communion of his Body and Blood And these Sacraments as well of the Old as of the New Testament were instituted of God not onely to make a visible difference betwixt his people and those that were without his league but also to exercise the Faith of his children and by participation of the same Sacraments to seale in their hearts the assurance of his â—romise and of that most blessed Conjunction Union and Societie which the Elect have with their Head Christ Jesus And thus we utterly condemne the vanity of those that affirme Sacraments to be nothing else but naked and bare signes No we assuredly beleeve That by Baptisme we are ingrafted into Jesus Christ to be made partakers of his Justice by the which our sinnes are covered and remitted And also That in the Supper rightly used Christ Jesus is so joyned with us that he becometh the very nourishment and food of our soules Not that we imagine any Transubstantiation of Bread into Christs naturall Body and of Wine into his naturall Blood as the Papists have perniciously taught and damnably beleeved but this Union and Communion which we have with the Body and Blood of Christ Jesus in the right use of the Sacraments is wrought by operation of the holy Ghost who by true Faith carrieth us above all things that are visible carnall and earthly and maketh us to feed upon the Body and
very indigent and poor to whom God commands a sustentation to be provided of the Tenths they are so despised that it is a wonder that Sun giveth heat and light to the earth where Gods Name is so frequently called upon and no mercy according to his Commandment showne to his Creatures And also for the Ministers their Livings are so appointed that the most part shall live but a Beggers life And all cometh of that impiety that the idle bellies of Christs enemies must be fed in their former delicacy We dare not conceal from your Majestie and honours our conscience which is this That neither by the Law of God neither yet by any just Law of man is due unto them who now most cruelly do exact of the poor and rich the two parts of their Benefices as they call them And therefore we most humbly require That some other Order may be taken with them that they be not set up againe to empire above the people of God for we fear that such usurpation of their former state will be neither in the end pleasant to themselves nor profitable to them that would place them in that Tyranny If any think that a competent Living is to be assigned to them we repugne not provided that the Labourers of the ground be not oppressed the poor be not utterly neglected and the Ministers of the Word so hardly used as now they are And finally That those idle bellies who by Law can crave nothing shall confesse that they receive their sustentation and maintenance not of debt but of benevolence Our humble request is therefore That in every Parish some part of the Tythes may be assigned to the sustentation and maintenance of the poor within the same And likewise that some publike relief may be provided for the poor within Burroughs that Collectors may be appointed to gather And that strict Accounts may be taken as well for their Recepts as of the disbursements The further consideration to be had of our Ministers we in some part remit to your wisedoms and to their particular complaints Our fourth Petition is for the Mause-Yards and Gleebs justly appertaining to the Ministers without the which it is impossible unto them quietly to serve their Charges and therefore we desire that order be taken without delay Our fifth concerns the disobedience of certain wicked persons who not onely trouble and have troubled Ministers in their Functions but also disobey the Superintendents in their Visitation wherefore we humbly crave remedy which we doubt not so much for the feare that we and our Ministers have of the Papists but for the love that we bear to the common tranquility For this we cannot hide from your Majesty and Councell That if the Papists thinke to triumph where they may and to do what they list where there is not a party able to resist them that some will thinke That the godly must begin where they left who heretofore have borne all rhings patiently in hope that the Lawes should have bridled the wicked whereof if they be frustrate albeit that nothing is more odious to them then Tumults and domestick Discord yet will men attempt the uttermost before that in their owne eyes they behold the house of God demolished which with travell and danger God hath within this Realm erected by them Sixthly we desire That such as receive release of their Thirds be compelled to sustain the Ministers within their Bounds or else we forewarne your Majesty and Councell that we feare That the people shall retain the whole in their hands untill such time as their Ministers be sufficiently provided Seventhly we desire the Churches to be repayred according to an Act set forth by the Lords of the Secret Councell before your Majesties Arrivall into this Countrey That Jâ—dges be appointed to heare the causes of Divorcement for the Church can no longer sustain the burden especially because there is no punishment for the offenders That sayers and hearers of Masses prophaners of the Sacraments such as have entred into Benefices by the Popes Bulls and such other transgressors of the Law made at your Majesties Arrivall within this Realme may be severely punished for else men will think there is no truth meant in making of such Laws Eighthly We most humbly desire of your Majesty and your honourable Councell a resolute answer to every one of these Heads afore-written that the same being known we may somewhat satisfie such as be grievously offended at manifest iniquity now maintained at oppression under pretext of Law done against the poore and at the rebellious disobedience of many wicked persons against Gods Word and holy Ordinance God the Father of our Lord Jesus Christ so rule your hearts and direct your Majesty and Councels judgements by the judgement and illumination of his holy Spirit that you may answer so as your offences may be absolved in the presence of that righteous Judge the Lord Jesus and then we doubt not but your selves shall finde felicity and this poor Realme that hath long been oppressed by wicked men shall enjoy tranquility and rest with the true knowledge of God These things read in publike Assembly as aforesaid were approved of all And some wished that more sharpnesse had been used because that the time so repuired But the Minions of the Court and Secretary Lethington above others could not abide such hard spoken words for whoever shall write said he to a Prince That God would strike the head and the tayle That if Papists do what they list men would begin where they left But above all others that was most offensive That the Queen was accused as that she would raise up Papists and Papistry again To put that in the people heads was no lesse then Treason yea Oathes was made That she never meaned such thing To whom it was answered That the Prophet Isaiah used such manner of speaking And it was no doubt but that he was acquainted in the Court for it was supposed that he was of the Kings Stock but howsoever it was his words make manifest that he spake to the Court and to the Courtiers to Judges Ladies Princes and Priests and yet saith he The Lord shall cut away the head and the tayle c. And so said the first writer I finde that such phrase was once used before us And if this offend you that we say Men must begin where they left in case the Papists do as they do we would desire you to teach us not so much how we shall speak but rather what we shall do when our Ministers are stricken our Superintendents disobeyed and a plain Rebellion decreed against all good Orders Complain said Lethington To whom said the other To the Queen said he How long shall we do so quoth the other Till that you get remedy said the Justice Clerke Give me their names and I shall give you Letters If the Sheep said one shall complain to the Wolfe That the Wolfs
they joyned with the Assembly and came unto it but they drew themselves like as they did before apart and entred into the inner Councell-House They were the Duke the Earls of Argyle Murray Mortoune Glencarne Mershall Lord Rosse the Master of Maxwell Secretary Lethington the Justice Clerk the Clerk of the Register and the Laird of Pittarrow Comptroller After a little consultation they directed a Messenger M. George Hay the Minister of the Court requiring the Superintendents and some of the learned Ministers to confer with them The Assembly answered They convened to deliberate upon the common affairs of the Church and therefore that they could not lack their Superintendents and chiefe Ministers whose judgements were so necessary that the rest should sit as it were idle without them And therefore willed them as oft before That if they acknowledged themselves Members of the Church that they would joyn with their Brethren and propose in publike such things as they pleased and so they should have the assistance of the whole in all things that might stand with Gods Commandment But to send from themselves a portion of their company they understood That thereof hurt and slander might arise rather then any profit or comfort to the Church for they feared that all men should not stand content with the conclusion where the conference and reasonings were heard but of a few This answer was not given without cause for no small travell was made to have drawn some Ministers to the faction of the Courtiers and to have sustained their Arguments and Opinions But when it was conceived by the most politick amongst them That they could not travell by that means they prepared the matter in other termes purging themselves That they never meant to divide themselves from the Society of their Brethren but because they had certain Heads to confer with certain Ministers But the Assembly did still reply That secret Conference would they not admit in those Heads that should be concluded by generall Voice The Lords promised That no Conclusion should be taken neither yet Vote required till that both the Propositions and the Reasons should be heard and considered by the whole Body and upon that condition were directed unto them with expresse charge To conclude nothing without the knowledge and advise of the Assembly The Laird of Dun Superintendent of Angus the Superintendents of Lothain and Fyfe Master Iohn Row Master Iohn Craig William Christieson Master David Lyndsay Ministers with the Rector of Saint Androes and Master George Hay the Superintendent of Glasgow Master Iohn Willock was Moderator and Iohn Knox waited upon the Scribe And so were they appointed to sit with the Brethren And yet because the principall complaint touched Iohn Knox he was also called for Secretary Lethington began the Harangue which contained these Heads first How much we are indebted unto God by whose providence we have liberty of Religion under the Queens Majestie albeit that she is not perswaded in the same Secondly How necessary a thing it is That the Queens Majestie by all good Offices of the part of the Church so spake he and of the Ministers principally should be retained in that constant opinion that they unfainedly favoured her advancement and procured her subjects to have a good opinion of her And last How dangerous a thing it is That the Ministers should be noted one to disagree from another in form of Prayer for her Majestie And in these two last Heads said he we desire you all to be circumspect But especially we most crave of you our Brother Iohn Knox to moderate your selfe as well in form of praying for the Queens Majesty as in Doctrine that you propose touching her State and Obedience Neither shall ye take this said he as spoken to your reproach quia mens pulchra interdum in corpore pulchro But because that others by your example may imitate the like liberty albeit not with the same discretion and foresight and what opinion that may engender in the peoples heads wise men may foresee The said Iohn prepared himself for answer as follows If such as fear God have occasion to praise him because that Idolatry is maintained the servants of God despised wicked men placed again in Honour and Authority Master Henry Sinclare was of short time before made President who before durst not have sitten in Judgement And finally if we ought to praise God because that vice and impiety over-floweth the whole Realm without punishment then we have occasion to rejoyce and praise God But if these and the like use to provoke Gods vengeance against Realms and Nations then in my judgement the godly within Scotland ought to lament and mourn and so to prevent Gods Judgements lest that he finding all in a like security strike in his hot indignation beginning perchance at such as think they offend not That is one Head said Lethington whereunto you and I never agreed for how are you able to prove That God ever struck or plagued any Nation or People for the iniquity of their Prince if that they themselves lived godlily I looked said he my Lord to have audience till that I had absolved the other two parts But seeing it pleaseth your Lordship to cut me off before the midst I will answer to your question The Scripture of God teacheth me That Ierusalem and Iuda were punished for the sins of Manasses And if you alleadge That they were punished because they were wicked and offended with their King and not because their King was wicked I answer That albeit the Spirit of God makes for me saying in expresse words For the sins of Manasses yet will I not be so obstinate as to lay the whole sin and plagues that thereof ensued upon the King and utterly absolve the people but I will grant withall That the whole people offended with their King but how and in what fashion I fear that ye and I shall not agree I doubt not but the great multitude accompanied him in all the abomination that he did for Idolatry and false Religion hath ever been and will be pleasing to the most part of men But to affirm That all Iudah committed really the acts of his impiety is but to affirm that which neither hath certainty nor yet appearance of any truth for who can think it to be possible That all those of Ierusalem should so shortly turn to Idolatry considering the notable Reformation lately before had in the dayes of Hezekias But yet sayes the Text Manasses made Iuda and all the inhabitants of Ierusalem to erre True it is the one part as I have said willingly followed him in his Idolatry the other suffered him to defile Ierusalem and the Temple of God with all abominations and so were they criminall of his sin the one by act and deed the other by suffering and permission even as Scotland is this day guilty of the Queens Idolatry and ye my Lords in speciall above others Well said
it But when divers times I required him to remember his promise I found nothing but delay Whereunto the Secretary answered True it is I promised to write and true it is That M. Knox required me so to do but when I had ripely advised and deeply considered the weight of the matter I found more doubts then I did before And this is one amongst others How durst I being a subject and the Queens Majesties Secretary take upon me to seek resolution of controversies depending betwixt her Highnesse and her subjects without her own knowledge and consent Then was an acclamation of the claw-backs of the Court as if Apollo had given his Responce It was wisely and faithfully done Well said Iohn Knox let worldly men praise worldly wisdome so highly as they please I am assured that by such shifts Idolatry is maintained and the truth of Jesus Christ is betrayed whereof God one day will be avenged At the and at the like sharpnesse were many offended the Voting ceased and every Faction began to speak as affection moved then Iohn Knox in the end was commanded yet to write to Master Calvin and to the learned in other Churches to know their judgement in that Question which he refused shewing his Reason I my self am not onely full resolved in conscience but also I have heard their judgements in this and all other things that I have affirmed within this Realme of the most godly and most learned that he knew in Europe I came not to this Realme without their Resolution and for my assurance I have the hand-writing of many And therefore if I should now move the said Questions again what should I do other but either shew mine own ignorance and forgetfulnesse or else inconstancy And therefore it may please you to pardon me in that I write not But I will teach you the surer way which is That you write and complain upon me That I teach publikely and affirme constantly such doctrine which offends you and so shall you know their plain mindes and whether that they and I agree in judgement or not Divers said the offer was good but no man was found that would be the Secretary and so did that Assembly and long reasoning break up After the which time the Ministers that were called precise were holden as Monsters of all the Courtiers In all that time the Earle of Murray was so frame and strange to Iohn Knox that neither by word nor writ was there any Communication betwixt them c. The end of the long reasoning betwixt John Knox and the Secretary in the moneth of June 1564. The end of the fourth Book THE FIFTH BOOK Of the Reformation of the CHURCH Of SCOTLAND IN the next Moneth which was Iuly the Queen went into Athole to the Hunting and from thence she made her Progresse into Murray and returned to Fyfe in September All this while there was appearance of love and tender friendship betwixt the two Queens For there was many Letters full of Civility and Complements sent from either of them to the other in signe of Amity besides costly Presents for Tokens And in the mean time the Earle of Lenox laboured to come home forth of England and in the moneth of October he arrived at Halyrud-house where he was graciously received by the Queens Majestie namely When he had presented the Queen of England her Letters written in his favour And because he could not be restored to his Lands without Act of Parliament therefore there was a Parliament procured to be holden at Edinburgh the 13 day of December But before the Queen would cause to Proclaim a Parliament she desired the Earle of Murray by whose means chiefly the said Earle of Lenox came into Scotland That there should no word be spoken or at least concluded that concerned Religion in the Parliament But he answered That he could not promise it In the mean time the Hamiltons and the Earle of Lenox were agreed At the day appointed the Parliament was held at Edinburgh where the said Earle of Lenox was restored after two and twenty yeers Exile He was banished and forfeited by the Hamiltons when they had the rule There were some Articles given in by the Church especially for the abolishing of the Masse universally and for punishment of vice but there was little thing granted save that it was Statute That scandalous livers should be punished first by prison and then publikely shewne unto the people with ignominy but the same was not put in execution In the end of this moneth of December the generall Assembly of the Church was held at Edinburgh many things were ordained for setling of the affaires of the Church In the end of Ianuary the Queen past to Fyfe and visiting the Gentlemens houses was magnificently banquetted every where so that such superfluity was never seen before within this Realme which caused the wilde Fowl to be so dear that Partridges were sold for a crown a piece At this time was granted by an Act of Parliament the confirmation of the Fewes of Church Lands at the desire of divers Lords whereof the Earle of Murray was chief During the Queens absence the Papists of Edinburgh went down to the Chappell to hear Masse and seeing there was no punishment they waxed more bold some of them thinking thereby to please the Queen upon a certain Sunday in February they made an Evensong of their own setting two Priests on the one side of the Quire and one or two on the other side with Sandy Stevin Menstrall Baptizing their children and making Marriages who within eight dayes after convinced of Blasphemy alleadging That he would give no more credit to the New Testament then to a Tale of Robin-Hood except it were confirmed by the Doctors of the Church The said superstitious Evensong was the occasion of a great slander for many were offended with it which being by the Brethren declared to the Lords of the Privy Councell especially to the Earle of Murray who lamented the cause to the Queens Majestie shewing her what inconveniency should come if such things were suffered unpunished And after sharp reasoning it was promised That the like should not be done hereafter The Queen also alleadged That they were a great number and that she could not trouble their conscience About the 20 of this moneth arrived at Edinburgh Henry Stewart Lord Darley from thence he past to Fyfe And in the Place of Weemes he was admitted to kisse the Queens hand whom she liked so well that she preferred him before all others As shall hereafter God willing be declared Soon after in the Moneth of March the Earle Bothwell arrived out of France whereat the Earle of Murray was highly offended because of the evil report made to him of the Lord Bothwell And passing immediately to the Queens Majestie demanded of her if it was her will or by her advice that he was come home and seeing he was his deadly enemy either he or the other
pestilent Generation of Antichrist And that they be removed from judgement in our Cause seeing that our accusation is not intended against any one particular person but against that whole kingdom which we doubt not to prove to be a power usurped against God against his Commandment and against the Ordinance of Christ Jesus established in his Church by his chief Apostles Yea we doubt not to prove the kingdom of the Pope to be the kingdom and power of Antichrist And therefore my Lords I cannot cease in the Name of Christ Jesus to require of you That the matter may come to examination and that ye the States of the Realme by your Authority compell such as will be called Bishops not onely to desist from their cruell murthering of such as do study to promote Gods glory in detecting and disclosing the damnable impiety of that Man of Sin the Romane Antichrist but also that ye compell them to answer to such crimes as shall be laid to their charge for not righteously instructing the Flock committed to their cares But here I know two things shall be doubted The former Whether that my Appellation is lawfull and to be admitted seeing that I am condemned as an heretick And secondly Whether your Honours are bound to defend such as call for your support in that case seeing that your Bishops who in matters of Religion claim all Authority to appertain to them have by their sentence already condemned me The one and the other I nothing doubt most cleerly to prove First That my Appellation is most lawfull and just And secondly That your Honours cannot refuse to defend me thus calling for your ayd for in refusing ye declare your selves rebellious to God maintainers of murtherers and shedders of innocent blood How just cause I have by the Civill Law as for their Canon it is accursed of God to appeal from their unjust sentence my purpose is not to make long discourse Onely I will touch the points which all men confesse to be the just causes of Appellation first Lawfully could I not be summoned by them being for that time absent from their Jurisdiction charged with the Preaching of Christs Evangell in a free City not subject to their Tyranny Secondly To me was no intimation made of their summons but so secret was their surmised malice that the Copie of summons being required was denyed Thirdly To the Realme of Scotland could I have had no free nor sure accesse being before compelled to quit the same by their unjust Tyranny And lastly To me they neither could nor can be competent and indifferent Judges for that before any summons were raised against me I had accused them by Letters published to the Queen Dowager and had intended against them all crimes offering my self with hazard of life to prove the same for the which they are not onely unworthy of Ecclesiasticall Authority but also of any sufferance within a Common-wealth professing Christ. This my accusation preceding their summons neither by the Law of God neither yet by the law of man can they be to me competent Judges till place be granted unto me openly to prove my accusation intended against them and they be compelled to make answer as criminalls For I will plainly prove That not onely Bishops but also Popes have been removed from all Authority and pronouncing of judgment till they have purged themselves of accusations laid against them Yea further I will prove That Bishops and Popes have most justly been deprived from all Honours and administration for smaller crimes then I have to charge the whole rabble of your Bishops But because this is not my chief ground I will stand content for this present to shew That it is lawfull to Gods Prophets and to Preachers of Christ Jesus to appeal from the sentence and judgement of the visible Church to the knowledge of the Temporall Magistrate who by Gods Law is bound to hear their causes and to defend them from Tyranny The Prophet Ieremy was commanded by God to stand in the court of the House of the Lord and to preach this Sermon in effect That Ierusalem should be destroyed and be exposed in opprobrie to all Nations of the earth And that also that famous Temple of God should be made desolate like unto Sylo because the Priests the Prophets and the people did not walk in the Law which God hath proposed unto them neither would they obey the voyces of the Prophets whom God sent to call them to repentance For this Sermon was Ieremy apprehended and a sentence of death pronounced against him and that by the Priests by the Prophets and by the People which things being bruted in the ears of the Princes of Iuda they passed up from the Kings House to the Temple of the Lord and sate downe in Judgement for further knowledge of the cause But the Priests and Prophets continued in their cruell sentence which before they had pronounced saying This man is worthy of death for he hath prophesied against this City as your ears have heard But Ieremy so moved by the holy Ghost began his defence against that their tyrannous sentence in these words The Lord saith he hath sent me to prophesie against this House and against this City all the words which you have read Now therefore make good your wayes and hear the voyce of the Lord your God and then shall he repent of the evil which he hath spoken against you And as for me behold I am in your hands so doth he speak to the Princes do to me as you think good and right Neverthelesse know you this most assuredly That if ye murther or slay me ye shall make your selves this City and the inhabitants of the same criminall and guilty of innocent blood for of a truth the Lord hath sent me to speak in your ears all these words Then the Princes and the people saith the Text said This man is not worthy of death for he hath spoken to us in the Name of the Lord our God And so after some contention was the Prophet delivered from that danger This fact and history manifestly proveth whatsoever before I have affirmed to wit That it is lawfull for the servants of God to call for the help of the Civill Magistrate against the sentence of death if it be unjust by whomsoever it is pronounced And also that the Civill Sword hath power to represse the fury of the Priests and to absolve whom they have condemned For the Prophet of God was condemned by those who then onely in earth were known to be the visible Church to wit the Priests and Prophets who were in Ierusalem the successors of Aaron to whom was given a charge to speak to the people in the Name of God and a Precept given to the people to hear the Law from their mouthes to the which if any should be rebellious or inobedient he should die the death without mercy These men
I say thus authorized by God first did excommunicate Ieremy for that he did Preach otherwise then did the common sort of Prophets in Ierusalem And last apprehended him as you have heard pronouncing against him this sentence afore-written from the which neverthelesse the Prophet appealed that is Sought helpe and defence against the same and that most earnestly did he crave of the Princes For albeit he saith I am in your hands do with me as ye think righteous he doth not contemne or neglect his life as though he regarded not what should become of him but in those his words most vehemently did he admonish the Princes and Rulers of the people giving them to understand what God should require of them as if he should say Ye Princes of Iuda and Rulers of the people to whom appertaineth indifferently to judge betwixt party and party to justifie the just man and to condemne the malefactor you have heard a sentence of death pronounced against me by those whose lips ought not to speak deceit because they are sanctified and appointed by God himself to speak his Law and to pronounce judgement with equity but as they have left the living God and have taught the people vanity so are they become mortall enemies to all Gods true servants of whom I am one rebuking their iniquity apostasie and defection from God which is the onely cause they seek my life But a thing most contrary to all equity law and justice it is that I a man sent of God to call them his people and you again to the true service of God from the which you are all declined shall suffer the death because that my enemies do so pronounce sentence I stand in your presence whom God hath made Princes your power is above their Tyranny before you do I expose my cause I am in your hands and cannot resist to suffer what ye think just But lest that my lenity and patience should either make you negligent in the defence of me in my just cause appealing to your judgement either yet encourage my enemies in seeking my blood this one thing I dare not conceal That if you murther me which thing ye do if ye defend me not ye make not onely my enemies guilty of my blood but also your selves and this whole City By these words I say it is evident That the Prophet of God being condemned by the Priests and by the Prophets of the visible Church did seek ayd support and defence at the Princes and temporall Magistrates threatning his blood to be required at their hands if they by their Authority did not defend him from the fury of his enemies alleadging also just causes of his Appellation and why he ought to have been defended to wit That he was sent of God to rebuke their vices and defection from God That he taught no Doctrine which God before had not pronounced in his Law That he desired their conversion to God continually calling upon them to walke in the wayes which God had approved and therefore doth he boldly crave of the Princes as of Gods Lievtenants to be defended from the blinde rage and tyranny of the Priests notwithstanding that they claimed to themselves Authority to judge all matters of Religion And the same did he when he was cast in prison and thereafter was brought to the presence of King Zedechias After I say he had defended his innocency affirming That he neither had offended against the King against his servants nor against the people at last he made intercession to the King for his life saying But now my Lord the King take heed I beseech thee let my prayer fall into thy presence command me not to be carried again into the house of Jonathan the Scribe that I die not there And the Text witnesseth That the King commanded the place of his imprisonment to be changed Whereof it is evident That the Prophet did ofter then once seek help at the Civill power and that first the Princes and thereafter the King did acknowledge That it appertained to their Office to deliver him from the unjust sentence which was pronounced against him If any man think that Ieremy did not appeal because he onely declared the wrong done unto him and did but crave defence according to his innocency let the same man understand That none otherwise do I appeal from that false and cruell sentence which your Bishops pronounced against me Neither yet can there be any just cause of Appellation but innocency or suspition to be hurt whether it be by ignorance of a Judge or by malice and corruption of those who under the title of Justice do exercise Tyranny If I were a thief murtherer blasphemer open adulterer or any offender whom Gods Word commandeth to suffer for a crime committed my Appellation were vain and to be rejected But I being innocent yea the Doctrine which your Bishops have condemned in me being Gods Eternall Verity have no lesse liberty to crave your defence against that cruelty then had the Prophet Ieremy to seek ayd of the Princes and King of Iuda But this shall more plainly appear in the fact of Saint Paul who after that he was apprehended in Ierusalem did first claim the liberty of the Romane Citizens for avoyding torment when the Captain would have examined him by questions Thereafter in the Councell where no righteous judgement was to be hoped for he affirmed that he was a Pharisee and that he was accused of the Resurrection of the dead and last in the presence of Festus he appealed from all knowledge and judgement of the Priests at Ierusalem to the Emperour Of which last Point because it doth chiefly appertain to this my cause I will somewhat speak After that Paul had divers times been accused as in the Acts of the Apostles is manifest at the last the chief Priests and their faction came to Cesarea with Festus the President who presented uuto them Paul in Judgement whom they accused of horrible crimes which neverthelesse they could not prove the Apostle maintaining That he had offended neither against the Law neither against the Temple neither yet against the Emperour But Festus willing to gratifie the Iews said to Paul Wilt thou go up to Jerusalem and there be judged of these things in my presence But Paul said I stand at the Iustice Seat of the Emperour where it behoveth me to be judged I have done no wrong to the Iews as thou better knowest If I have done any thing unjustly or yet committed crime worthy of death I refuse not to die But if there be nothing of these things true whereof they accuse me no man may give me to them I appeal to Caesar. It may appear at the first sight That Paul did great injury to Festus the Judge and to the whole Order of the Priesthood who did hope greater equity in a cruell tyrant then in all that Session and learned company which thing no
doubt Festus did understand pronouncing these words Hast thou appealed to Caesar Thou shalt go to Caesar. As if he would say I as a man willing to understand the truth before I pronounce sentence have required of thee to go to Ierusalem where the learned of thine own Nation may hear thy Cause and discern in the same The controversie standeth in matters of Religion thou art accused as an apostate from the Law as a violator of the Temple and a transgressor of the Traditions of their Fathers in which matters I am ignorant and therefore desire information by those that be learned in the same Religion whereof the question is and yet dost thou refuse so many godly Fathers to hear thy cause and dost appeal to the Emperor preferring him to all our judgments of no purpose belike but to delay time Thus I say it might have appeared that Paul did not onely injury to the Judge and to the Priests but also that his cause was greatly to be suspected partly for that he did refuse the judgement of those that had most knowledge as all men supposed of Gods Will and Religion and partly because he appealed to the Emperour who then was at Rome far absent from Ierusalem a man ignorant of God and enemy to all vertue But the Apostle considering the nature of his enemies and what things they had intended against him even from the first day he began freely to speak in the Name of Christ did not fear to appeal from them and from the Judge that would have gratified them They had professed themselves plain enemies to Christ Jesus and to his blessed Evangell and sought the death of Paul yea even by factions and treasonable conspiracy and therefore by no means would he admit them either as Judges in his cause or auditors of the same as Festus required But grounding himself upon strong reasons to wit That he had not offended the Jews neither against the Law but that he was innocent therefore that no Judge ought to give him into the hands of his enemies grounding I say his Appellation upon these reasons he neither regarded the displeasure of Festus neither yet the brute of the ignorant multitude but boldly did appeal from all cognoscance of them to the judgement of the Emperour as said is By these two examples I doubt not but your Honours do understand That it is lawfull to the servants of God oppressed by tyrannts to seek remedy against the same be it by appellation from their sentence or by imploring the help of Civill Magistrates For what God hath approved in Ieremy and Paul he can condemne in none that are so dealt withall I might alleadge some History of the primitive Church serving to the same purpose as of Ambrose and Athanasius of whom the one would not be judged but at Millan where that his Doctrine was heard of all his Church and received and approved by many And the other would in no wise give place to those Councells where he knew that men conspiring against the Truth of God should sit in Judgement and Consultation But because the Scriptures of God are my onely foundation and assurance in all matters of weight and importance I have thought the two former testimonies sufficient as well to approve my Appellation reasonable and just as to declare to your Honours That with safe conscience ye cannot refuse to admit the same If any think it arrogancy or foolishnesse in me to compare my self with Ieremy and Paul let the same man understand That as God is immutable so is the Verity of his glorious Evangell of equall dignity whensoever it is impugned be the members suffering never so weak What I think touching mine owne person God will reveal when the secrets of all hearts shall be disclosed and such as with whom I have been conversant can witnesse what arrogancy or pride they espie in me But touching the Doctrine and cause which that adulterous and pestilent Generation of Antichrists servants who will be called Bishops amongst you have condemned me I neither fear nor shame to confesse and avow before man and Angel to be the Eternall Truth of the Eternall God And in that case I doubt not to compare my self with any member in whom the Truth hath been impugned since the beginning For as it was the Truth which Ieremy did Preach in these words The Priests have not known me saith the Lord but the Pastors have treacherously declined and fallen back from me The Prophets have Prophesied in Baal and have gone after those thingâ— which cannot helpe My people have left the fountain of living Water and have digged to themselves pits which can contain no water As it was a truth That the Pastors and Watch-men in the dayes of Isaiah were become dumb dogs blinde ignorant proud and avaricious And finally as it was a truth That the Princes and the Priests were murtherers of Christ Jesus and cruell persecutors of his Apostles so likewise it is a truth and that most infallible That those who have condemned me the whole rabble of the Papisticall Clergie have declined from the true Faith have given ear to deceivable spirits and to doctrine of devils are the stars fallen from the heaven to the earth are fountains without water and finally are enemies to Christ Jesus denyers of his vertue and horrible blasphemers of his death and passion And further As that visible Church had no crime whereof justly they could accuse either Prophets or the Apostles except their Doctrine onely so have not such as seek my blood other crime to lay to my charge except That I affirm as alwayes I offer to prove That the Religion which now is maintained by fire and sword is no lesse contrarious to the true Religion taught and established by the Apostles then is darknesse to light or the devill to God And also That such as now do claim the title and name of Church are no more the elect Spouse of Christ Jesus then was the Synagogue of the Jews the true Church of God when it crucified Christ Jesus condemned his Doctrine and persecuted his Apostles And therefore seeing that my Battell is against the proud and cruell hypocrites of this age as that Battell of those most excellent instruments was against the false Prophets and malignant Church of their ages Neither ought any man to thinke it strange that I compare my self with them with whom I sustain a common cause Neither ought your Lordships judge your selves lesse addebted and bound to me calling for your support then did the Princes of Iuda think themselves bound to Ieremy whom for that time they delivered notwithstanding the sentence of death pronounced against him by the visible Church And thus much for the right of my Appellation which in the bowells of Christ Jesus I require your Honours not to esteem as a thing superfluous and vain but that ye admit it and also accept me in your
Jesus who hath revealed his Fathers Will to the world neither yet of the Apostles nor primitive Church as before is declared But it is a thing conspired among themselves to the end that their iniquity detestable life and Tyrannie may never be repressed nor reformed And if they Object That godly Emperours did grant and confirm the same I answer That the godlinesse of no man is or can be sufficient Authoritie to justifie a foolish and ungodly fact such I mean as God hath not allowed by his Word for Abraham was a godly man but the denyall of his Wife was such a fact as no godly man ought to imitate The same might I shew of David Hezekiah and Iosiah unto whom I think no man of judgement will preferre any Emperour since Christ in holinesse and wisdom and yet are not their facts no even such as appeared for good causes to be approved nor followed And therefore I say as errour and ignorance remain alwayes with the most perfect man in his life so must their works be examined by another rule then by their own holinesse if they shall be approved But if this Answer doth not suffice then will I answer more shortly That no godly Emperour since Christs Ascension hath granted any such priviledge to any such Church or person as they the whole generation of Papists be at this day I am not ignorant that some Emperours of a certain zeale and for some considerations granted liberties to the true Church afflicted for their maintenance against Tyrants but what serveth this for the defence of their Tyrannie If the Law must be understood according to the minde of the Lawgiver then must they prove themselves Christs true and afflicted Church before they can claim any priviledge to appertaine to them for onely to that Church were the priviledges granted it will not be their glorious Titles neither yet the long possession of the name that can prevail in this so weighty a Cause for all those had the Church of Ierusalem which did crucifie Christ and did condemne his Doctrine We offer to prove by their fruits and Tyrannie by the Prophets and plain Scriptures of God what trees and generation they be to wit unfruitfull and rotten apt for nothing but to be cut and cast into Hell fire yea that they are the very kingdome of Antichrist of whom we are commanded to beware Therefore my Lords to return to you seeing that God hath armed your hands with the sword of Justice seeing that his Law most straightly commandeth Idolaters and false Prophets to be punished with death and that you be placed above your Subjects to reigne as fathers over their Children and further seeing that not onely I but with me many thousand famous godly and learned persons accuse your Bishops and the whole rabble of the Papisticall Clergie of Idolatrie of Murther and Blasphemie against God committed It appertaineth to your Honours to bee vigilant and carefull in so weighty a matter The question is not of earthly substance but of the glory of God and of the Salvation of your selves and of your brethren subject to your charge in which if you after this plain admonition be negligent there resteth no excuse by reason of ignorance for in the name of God I require of you That the Cause of Religion may be tried in your presence by the plain and simple Word of God That your Bishops be compelled to desist from their Tyrannie That they be compelled to make answer for the neglecting of their Office for the substance of the poor which unjustly they usurp and prodigally they do spend but principally for the false and deceivable Doctrine which is taught and defended by their false Prophets flattering Friers and other such venomous Locusts Which thing if with single eyes yee do preferring Gods glory and the Salvation of your Brethren before all wordly Commoditie then shall the same God who solemnly doth pronounce to honour those that do honour him pour his benedictions plentifully upon you he shall be your Buckler protection and Captain and shall represse by his strength and wisdom whatsoever Satan by his supposts shall imagine against you I am not ignorant that great troubles shall ensue your enterprise for Satan will not be expelled from the possession of his usurped Kingdom without resistance But if you as is said preferring Gods glory to your own lives unfainedly seek and study to obey his blessed will then shall your deliverance be such as evidently it shall be known That the Angels of the Eternall do watch make war and fight for those that unfainedly fear the Lord. But if you refuse this my most reasonable and just Petition what defence that ever you appear to have before men then shall God whom in me you contemne refuse you he shall pour forth contempt upon you and upon your posterity after you the spirit of boldnesse and wisedome shall be taken from you your enemies shall raigne and you shall die in bondage yea God shall cut down the unfruitfull trees when they do appear most beautifully to flourish and shall so burne the root that after you shall neither twigge nor branch again spring to glory Hereof I need not to adduce unto you examples from the former ages and ancient histories For your brethren the Nobility of England are a mirrour and glasse in the which ye may behold Gods just punishment For as they have refused him and his Evangell which once in mouth they did professe so hath he refused them and hath taken from them the spirit of wisedom boldnesse and of counsell they see and feel their own misery and yet they have no grace to avoid it They hate the bondage of strangers the pride of Priests and the monstriferous Empire of a wicked woman and yet are they compelled to bow their necks to the yoke of the devill to obey whatsoever the proud Spaniards and misled Mary list to command and finally to stand like slaves with cap in hand till the servants of Satan the shaven sort call them to Councell This fruit do they reap and gather of their former rebellion and unfaithfulnesse towards God They are left confusen in their own counsells he whom in his members for the pleasure of a wicked woman they have exiled persecuted and blasphemed doth now laugh them to scorn suffereth them to be pined in bondage of most wicked men and finally shall judge them to the fire everlasting except that speedily and openly they repent their horrible Treason which against God against his Son Christ Jesus and against the Liberty of their own native Countrey they have committed The same plagues shall fall upon you be you assured if ye refuse the defence of his servants that call for your support My words are sharp but consider my Lords that they are not mine but that they are the threatnings of the Omnipotent who assuredly will perform the voices of his Prophets how that ever carnall men
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
tongue and my Cause to be heard before your Majestie and the Body of the Realm before that any such Processe was laid against me as this my Letter directed to your Majesty doth testifie The beginning of the Letter THE Eternall Providence of the same God who hath appointed his chosen Children to fight in this transistory and wretched life a battell strong and difficile hath also appointed their finall victory by a marvellous fashion and the manner of their preservation in their battell more marvellous their victory standeth not in resisting but in suffering as our Soveraign Master pronounceth to his Disciples that in patience they should possesse their soules And the same foresaw the Prophet Esay when that he painteth forth all other battell to be with violence tumult and blood-shedding but the victory of Gods people to be in quietnesse silence and hope meaning that all others that obtain victorie do enforce themselves to resist their adversaries to shed bloood and to murther But so do not the Elect of God but all things they sustain at the commandment of him who hath appointed them to suffer being most assuredly perswaded that then onely they triumph when all wen judge them oppressed For in the Crosse of Christ alwayes is included a secret and hid victory never well known till the sufferer appear all together to be as it were exterminate for then onely did the blood of Abel crie to God when proud Cain judged all memory of his brother to have been extinguished and so I say their victory is marvellous and how that they can be preserved and not brought to utter confusion the eye of man perceiveth not But he whose power is infinite by secret and hid motions toucheth the hearts of such as to mans judgment hath power to destroy them with very pietie and compassion to save his people as in times past he did the hearts of the Egyptian Midwives to preserve the men-children of the Israelites when command was given of Pharoah for their destruction The heart of Pharaohs daughter likewise to pitty Moses in his young infancy exposed to the danger of the waters The heart of Nabuchadnezzar to preserve the Captives alive and liberally to nourish the Children that were found apt to Letters And finally The heart of Cyrus to set at liberty the people of God after long bondage and thraldome And thus doth the invisible power and love of God manifest it self towards his Elect from time to time for two causes specially First to comfort his weake warriers in their manifold temptations letting them understand That he is able to compell such as sometimes were enemies to his people to fight their Cause and to promote their deliverance And secondarily to give a testimony of his favour to them that by all appearance did lâ—ve before as Saint Paul speaketh wanting God in the world as strangers from the Common-wealth of Israel and without the league of his mercifull promise and free grace mâ—de to his Church For who would have affirmed That any of these persons aforenamed had been of that nature and clemency before occasions were offered unto them But the works of mercie shewed to the afflicted have left to as assurance That God used them as vessels of his honour For pitie and mercie shewed to Christs afflicted flock as they never lacked reward temporall so if they be continued and be not changed into crueltie are assured signes and seales of everlasting mercy to be received from God who by his Holy Spirit moveth their heats to shew mercy to the people of God oppressed and afflicted Addition THis Preface I used to give your Majestie occasion more deeply to consider what hath been the condition of Christs Members from the beginning that in so doing ye might see That it is no new thing that the Saints of God be oppressed in the word that ye moved by earnest contemplation of the same might also study rather to save them from murder although by the wicked councels of many ye were provoked to the contrary then to engage your self to the corrupt Clergie who are servants to sinne and Sathan whose fury is bent against God and his verity But this after followeth in our Let-which thus proceedeth Letter YOur Majestie perchance doth wonder to what purpose these things be recited and I in very deed cannot wonder enough that occasion is offered to me a worme most wretched to recite the same at this present for I have looked rather for the sentence of death then to have written to your Majestie in these last and most wicked dayes in which Sathan so blindeth the hearts of many that innocents are condemned their Cause never tried Addition HEreof ye cannot be ignorant For besides these whom ye hear from time to time most cruelly to be murthered in France Italy Spaine Flanders and now of late yeers besides you in England for no other cause but that they professe Christ Jesus to be the onely Saviour of the world The onely Mediator betwixt God and man The onely Sacrifice acceptable for the sins of all faithfull and finally The onely Head to his Church Besides these I say of whom ye hear the brute ye have been witnesse That some within the Realm of Scotland for the same cause most cruelly have been murthered whose cause was never heard with indifferency But murtherers sitting in the Seat of Justice have shed the blood of Christs true Witnesses which albeit did then appear to be consumed away with fire yet it is resent in the presence of him for whose cause they did suffer and ceaseth not to call for vengeance with the blood of Abel to fall upon not onely such as were immediate and next authors of that murther but also upon all those that maintain those tyrants in their tyranny or that do consent to their beastly cruelty or that do not stop having the power in hand Take not this as the affirmation of any man but hear and consider the voice of the Son of God Fulfill saith he the measure of your fathers that all the blood which hath been shed since the blood of Abel the just till the blood of Zachariah c. may come upon this generation Hereby it is evident That the murtherers of our time as well as in the time of Christ are guilty of all the blood that hath been shed from the beginning Fearfull I grant is the sentence yet it is most equall and just For whosoever sheddeth the blood of any one of Christ Jesus his members for professing of his Truth consenteth to all the murther which hath been made since the beginning for that cause So that as there is one communion of all Gods Elect of whom every member is participant of the holy Justice of Christ so is there a communion among the reprobate by which every one of the Serpents seed are criminall and guilty of all iniquity which the whole Body committeth because
be set a part for divine service yet we are not so tied to the place as the Iews were yea not so much as the Rominists would have us to be according to that of S. Ioh 21.22 23 for wheresoever 2 or 3 are gathered together in my Nâ—â—â—r I am in the midst of you * Witnesse the Princes and people that the Pope put to the Interdict without cause to say nothing of private persons * So that many do think it a liberty of Religion to swear and curse * Witnesse the divorce of Mary Stuart daughter to James 2. from her lawfull husband Tho. Boyde and maâ—ried to Iames Hamiltonâ— Also of Mary mother to Iames 5. who married after K. Iam. the fourths death Arâ—hibald Douglas Earle of Angus was divorced from him and married to Henry Stuart Lord Meffen Adam Reade his bold aâ—d godly answer Note 1500. 1513. 1527. Brothers son to Iames Hamilton Earle of Arran and sisters son to Iohn Stuart Duke of Althai A Dominican Frier Note how Church-men rules the good nature of the Prince Frier Campbell apostate Mâ—ior Deuâ— 6. Matth. 12. Minor 1. Joh. 4. Conclusio Matth 7. Rom. 13. Galat. 5. Maior Rom. 13. Minor Joh. 19. Conclusio Christ is the end and fulfilling of the Law to every one that believeth Rom. 10.14 Rom. 3. Rom. 7. Gospel quasi Godspel that is Gods word but ordinarily it is taken from that part which we call Evangel that is Good tidings otherwise Gospel quasi Goodspel that is Good words and so Good tidings Gen. 15. Joh. 5. Jam. 1. Rom 14. Heb 11. Heb. 11. Rom 8. Rom. 4. Rom. 4. Abac. 2. Rom. 1. Joh. 6. 1 Joh. 5. Act. 10. Rom. 10. Joh. 3. Gal. 3. Matth. 19. Joh 9. Joh. 20. Mark 16. Matth. 28. Psal. 117. 1. Tim. 6. This 〈…〉 derstood of circumstance of worldly mâ—n and not of them of God for the neerer that meâ— draw to God we are bound 〈◊〉 more to love them Galat. 3. Matth 13. Matth. 7. Note Note Note Quaere Answer Note Note Here you see verified Cinis Martyrum semen Ecclesiae M. Gawyn Logy Munks Preach Bishops devices M. Iohn Mair whose History of Scotland we have c. He wrote upon the 4 Evangelists c. Arithe his Sermon False Miracles Alexander Furrour his Examination before the Bishops Alexander Seton a black Frier Note Note Iames the fifth Note Aleâ—ander Seton his Letter There was another Frier Forrest hanged in Smithfield 1538. Note For 10 yeers the persecution ceaseth 1534. 1538. The civil troubles give some rest to Gods flock fâ—r a time Note Macdowel Alaesius John Fyfe Machabeus Note 1534. This yeere was Lawes made against the Reformation the Pope having sent to Scotland a Legat the yeere before 6 Accused for Heresie Note 2 Gentlemen Straton and Gowâ—ley burnt See how the Bishops did intrench upon the good disposition of the King and his Soveraigne 1534. Burning of the Bill was a signe of recantation 1537. Lâ—sly writes this done 1540. Iohn Berthwick fled into England from whence Henry sent him into Germany to the Protestant Princes Foure burnt 1538. 1539. Ieremie Russell Alex. Kennedie Kennedie his thanks to God His speech to the Judges Note Sir Iames Hamilton said That God had justly brought him to that because he had offended often to gain the King favour by unjust ways Note George Buchanan by the Kings câ—mmand then angry with the Friers did write this Satyre against them who thereafter having made their peace with the King would not be appeased with Gâ—orge Buchanan whom the king gave over to their importunity and so he was put in prison The Earle of Gleaverne his verse upon the Gray Friers The Church-men ingage the King to warre against his Uncle Halderig Read England called Hereticke bâ—cause it renounced the Pope Note All hallow tyde Fallow Reade Note The Lords answer to the Kings desire Note Note Note An answer worthy of a Prince By this answer you may see how good this Prince had bin if 〈◊〉 Câ—urch mâ—n and flatterâ—â—s â—ad not abused him Abused Prince by Prelats So the evil advised Prince gave himselfe over to the false Propâ—ets I meane the Prelats The Reade of Holway masse by Oliver Sinclar Whaâ—ton was then Warden in these parts Stratageme Note Note Oliver compared to Benhadad against Samaria 2 King 20. 300 men put to flight 10000 Others say at Carlaveâ—ok neer by the place where the defeat was given called Sobâ—â—y Mosse The King foretells his own death Reginae Nativitas Mark the Queens mourning for the King Others stick not to say That the King was hastned away by a Potion Levit. 12. Regis exitus Divers Charactâ—rs of the late King arise post funâ—ra virtuâ— Character of the Hamiltons Note the reasons why the Earle of Arran was thus favoured by the Countrey 1543 Note Frier Scot. The Cardinal taken 1543. An Act of Parliament for reading of the Scripture Note the hypocrisie of worldlings So long as men follow God they are blessed Nothing could be said against the lawfulnesse of Edwards birth Katharine of Spaine and Anne Bullen being dead before his mother was married to his father Note well The Queenes marriage the second time ratified He was before sometimes called Cunningham sometimes Colwan so uncertaine was it who was his father Note Note This is the Prelats language The Governour violated his faith refused God and took absulution of the devil renouncing his Religion in the gray Friers All this was then said by the Cardinall Penes authorem fides estâ— Note the device of the wicked to set men by the 〈◊〉 1543 Note * And many trod under foot died Note As they went to Dundie they said they were going to burne the readers of the new Testament and that they would stick to the old for Luther said they had made the new Note A woman and her childe put to death because she prayed not to the Virgin Mary Men put to death for eating a Goose upon Friday Iohn Roger a black Friet murthered 1544. The English Army arrived in Scotland Note Endinburgh burnt and spoiled by the English Note 1544. Lorge cometh to Scotland 1545. Note The character of Hamilton Note George Wischarde Note a falsâ— brother M. Wischard his words in Dundie The Bishops Sermon Note Note M. Wescharde his zeale to gain soules A Priest appointed by the Cardinall to stab M. George Wischarde The second attempt of the Cardinall for the killing of M. George Wischarde Note the spirit of Prophesie Prophesie spoken by Master George Whischarde of the Church of Scotland Note the resolution of a Preacher Two gray Friers Vengeance against Hadington Master Wischarde taken at Ormeston Note He means Gods people The Lord Bothwels promise M Georges words to the Earl Bothwell 1546. Note The proud Cardinall and the glorious foole Dumbar A question worthy of such two Prelats 1546. Who was a learned man and heartily favoured the pure Religion in secret Bona heresios definitio c. Note the
cause of Heresie The Proofe of Heresie Note Note Note Note Note Note this against the legality of the Bishops Note This was Friâ—â— Scot. Note Note Note 1566 1546. How the Cardiall was occupied the night before that in the morning he was slain The Cardinals demand The Cardinals confession The fact and words of Iames Melvin The Cardinals last words Advertisement to the Reader Note The Bishop of S Andrews was glad and yet made himselfe to be angry at the slaughter of the Cardinall Upon what conditions King Henry took the castle of S. Andrews into his protection The first â—iege lasted from August to January 1547. Iohn Knox goes into the Castle of S. Andrews * Sir David Lindsay King of Armes then who fore the time had good light both in Divine and Humane knowledge as his works tell us The first Vocation by name of Iohn Knox. Dean Iohn Annan The offer of Iohn Knox first and last unto the Papists The first publike â—reaching of Iohn Knox made in the Parish Church of S. Andrewâ—â— Contra Dei Spirituâ— ad Gâ—lat cap. 2 vâ—r 17. 11. Note The great wordâ— which Ant. christ speaketh Iohn Knox had been disciple in his first yeers to Iohn Maire Note Note Optima Collatio Deut. 4. Note Psal. 26.5 Frier Arbuckiâ—ls proofe of Purgatory The cause of the inserting of this Disputation The practises of Papists that their wickednesse should not be disclosed The protestation of Iohn Knox. M. Iames Balfoure once joyned with the Church and did professe all Doctrine taught by Iohn Knox. Filius sequitur patris iter The rage of the marked beasts at the Preaching of the Truth The first coming of Galleys Anno 1547. And the second Siege of the Castle The treasonable act of the Governour and Queen Dowager Note The answer given to the Governour when the Castle of S. Andrews was required to be delivered The Gunners goddesse Commonly called The old Colledge The sentence of Knoxâ—o â—o the Castle of S. Andrews bâ—â—fore it was won Note King Henry of England being dead Prior of Cappua Leon Stâ—ozi The Castle of S. Andrews refused in greatest extremity to treat with the Governor fearing the cruelty of his weak nature in revenging the death of his Cousin the Cardinall Nulla fides Rogni Socii c. Pinckey Clâ—â—ch Duke of Sommerset The security of the Scotishmen at Pinckey Clewch Fridays chase Brags The repulse of the Horse-men of England Note Note Note Note 1549. The Parliament at Hadington Note The Dukes fact and what appeareth to follow thereof Experience hath taught and further will declare The siege of Hadington Tuesdayes chase Note The slaughter of the Captain of the Castle of Edinburgh Hadington almost surprised by the French The recovery of the Castle of Home The death of the Laird of Raith The entertainment of those of the Castle of S. Andrews during their Captivity Note Note Note This book was printed 1584. at Edinburgh by Tho. Vtroâ—â—â— A merry fact Note Jerem. 10. Note Quamvis multa sunt justorum mala c. Note diligently the Prophesie Iohn Knox his answer and counsell to the captives Le jour de Roys au soir quand els erient le Roy boit The escaping of William Kirkcaldie and of his fellows forth of Mount Saint Michell Note To shew what is contained in this Admonition we have caused it to be printed at the end of this History 1550 Note Note diligently The slaughter of that villain Davie The rulers of annoâ—566 â—566 and their prediction Note The accusation of Adam Wallace and his answers The Papisticall manner of accusation Note Adam Wallace his accusations and answers Note Protestation of the Earle of Glencarne Note The death and vertues of Edward the sixth Who first after the death of King Edward began to preach in Scotland Elizabeth Adamson and her death Note Note Note Note diligently Masse abhorred Note 1555. Note You will finde this Appellation at the end of this book War against England by the meanes of the Queen Regent A calfe with two heads The fact of the Nobility of Scotland at Maxwel Hewcht The second return of Iohn Willock to Scotland Lord Seton an Apostata The abolishing of Images and trouble therefore The Preachers summoned The practice of Prelats and what thereof ensued The bold words of Iames Chalmers of Gaithgyrth O crafty flatterer The command of the Bishop The answer of Edinburgh Edinburgh appealeth from the sentence of the Bishop of S. Andrews Triumph for hearing of stock Gyle The down casting of stock Gyle and the discomfiture of Baals Priests A merry English-man Note The death of the Bishop of Galoway and his last confession Qualis vita finis ita The Vow of that marked beast Dury B. oâ— Galloway The death of M David Panter The death of the Bishop of Orknay Reid â— Orknays answer and his friends home Note The Queen Regents sentence of the death of her Papists Dean of Lestarrige hypocrite began to preach M. David Panters counsell 〈◊〉 his forsworne brethren the Bishops The second Vocation of Iohn Knox by Letters of the Lords Note Note Let the Papists themselves judge of what spirit these sentences could proceed The duty of the Nobility The letter lost by negligence and troubles God grant that our Nobility would yet understand Note The first Covenant of Scotland 1557 Those that then did oppose Popery were called the Congregation Note The Earl of Argyle the first man in this Covenant The third Vocation of Iohn Knox by the Lords and Churches of Scotland Flesh blood is preferred to God with the Bishop Note Note diligently Note Note the Earl of Argyle his Testament Note Here is one Solecisme in State expression newly invented by the Court Parasites Note To call the Crowne Matrimoniall is an absurd Solecisme newly then invented at Court Note And now in these later days it hath pleased God in his goodnesse to grant the pure and Primitive Discipline also unto the Church of Scotland The first douâ—t The second Note Scriptures answering the doubts This was called the privie Church Iohn Willocke The Laird of Calder elder The tyrannie of the Clergy Note The Petition The offer The practise of Satan Disputation with condition The offer of the Papists The grant of the Queene Regent The apprehension of Walter Mill. 1558. Note The hypocrisie of the Queene Regent Protestation Let the Papists observe Note Letters to Iohn Calvine Blasphemy Note She had gotten her lesson from the Cardinall Forefather to the now Earle of Lowdone Chancellor Queen Regents answer S. Iohnston embraced the Gospel Lord Ruthuens answer 1559 The first assembly at S. Iohnston The Laird of Dun stayed the congregation and the Preachers Note 1559 Note At this time the Professors of the Gospel were called the Congregation The taking down of the Fâ—iers in Saint Iohnston Note The Gray Friers their provision Note Note A godly vow The complaint of the Queene Regent Note Note Note O where is this fervencie