obedience unto Rome and conformitie by name there was one Boniface sent from Rome to Scotland a main Agent for Rome in these affairs but he was opposed openly by severall of the Scots Culdees or Divines namely by Clemens and Samson who told him freely That he and those of his Party studied to bring men to the subjection of the Pope and slavery of Rome withdrawing them from obedience to Christ and so in plain termes they reproached to him and to his assistants That they were corrupters of Christs Doctrine establishing a Sovereignty in the Bishop of Rome as the onely successour of the Apostles excluding other Bishops That they used and commanded Clericall tonsure That they forbad Priests Marriage extolling Celibat That they caused Prayers to be made for the dead and erected Images in the Churches to be short That they had introduced in the Church many Tenets Rites and Ceremonies unknown to the ancient and pure times yea contrary to them For the which and the like the said Clemens and those that were constant to the Truth with him were excommunicated at Rome as Hereticks as you have in the third Volume of the Concels although the true reasons of their excommunication be not there set down In the eighth Age the poor people were so blindly inslaved and intoxicat with the Cup of Rome that they thought it a truely holy Martyrdome to suffer for the interest of Rome yet although most men had left God to worship the Beast in these dayes God raised up sundry great Lights in our Church as Alcuin Rabanus Maurus his Disciple Iohn Scot and Claudius Clemens In this we shall remarke the constant goodnesse of God towards his people who made his Light shine in some measure thorow the greatest and thickest darknesse by raising up these men who did bear witnesse to the Truth both by word and writing so that God did not altogether leave off his people The Bishop of Rome caused to declare Alcuin for his Book of the Eucharist many yeers after his death an Heretike So Rome persecutes the Saints of God even after their death In the ninth Age both Prince and People by dolefull experience did finde the idlenesse pride ambition avarice and ryot of Church-men occasioned by the indulgence of Prince and People wherefore at Scone under King Constantine the second there was had a convention of States for reforming the disorders in the Church In this Assembly it was ordained That Church-men should reside upon their charge have no medling with secular affairs that they should instruct the people diligently and be good examples in their conversations that they should not keep Hawks Hounds and Horses for their pleasure that they should carry no Weapons nor be pleaders of civill Causes but live contented with their own provisions in case of failing in the observance of these points For the 1 time they were to pay a pecuniary mulct or fine for the 2 they were to be deprived from Officio and Beneficio Thus you see in these most blinde and confused times That resolute Princes and People did oppose manifestly the Popes omnipotency and highest Sovereignty In the later part of the same Age King Gregory was most indulgent to Church-men he was so farre from curbing and keeping them under that he granted them many things they had not had before Then in a convention of States holden at Forsane it was ordained That all Church-men should be free of paying Taxes and Impost from keeping watch and going to warfare Item They should be exempt from all Temporall judicature Item All Matrimoniall Causes were given over to be judgement of Church-men as also Testaments Legative Actions and all things depending upon simple faith and promise Likewise the right of Tithes with liberty to make Lawes Canons and Constitutions to try without the assistance of the temporall Judge Heretikes Blasphemers Perjured Persons Magicians c. Lastly it was ordained That all Kings following at their Coronation should swear to maintain Church-men in these their Liberties and Priviledges In these dayes lived a Learned man called Iohn Scot sirnamed Aerigiena because he was born in the Town of Aire he published a Treatise De corpore sanguine Domini in Sacramento wherein he maintained the opinion and doctrine of Bertram whereby he offended highly the Sea of Rome In the tenth Age things grew worse and worse The Church-men did so blinde the King Constantine the third That they perswaded him to quit the Royall Crown and take the Clericall Tonsure of a Monk which he did at Saint Andrews There were some Priests in these dayes who did strive to have liberty to take lawfull Wives but in vain A little thereafter there were new disputes for Priests marriage one Bernet a Scots Bishop stood much for that cause in a nationall Councell In this Age although that avarice and ambition had corrupted and perverted Religion generally yet there were constantly some godly men who albeit they could not openly stop and oppose the torrent of these times given to Idolatry and Superstition did instruct and teach the people That Christ was the onely propitiation for sin and that Christs blood onely did wash us from the guilt of sin In the eleventh Age Malcome gave away a part of the Crown Lands among his Nobles for their good service against the Danes the Nobles in recompence thereof did grant unto the Crown the ward of these Lands with the benefit that was to arise by the marriage of the Heir Untill the later part of this Age the Bishops of Scotland although they had raised their Order unto a great power and riches yet they were not distinguished in Diocesses so till then indifferently wheresoever they came they did Ministrate their Function without lording over one particular place or calling themselves Lords of any place The Diocesses wherein Scotland was divided at first were these Saint Andrews Glasgo Murray Catnes Murthlac or Aberdene The Bishops of Rome taking upon them in these dayes to be above Kings and to conferre in matters of Honour upon Kings how and where they pleased and so by this means to put a farther tye of Vassalage and subjection upon Princes To this effect in the yeer 1098. ordained King Edgar to be anointed with externall Oyl by the Bishop of Saint Andrews a rite which till that day had not been in use among our Kings yet they were as much the anointed of the Lord before as they have been since and as any other Princes who before them had this externall anointing from the Sea of Rome although the Romish Writers do make a greater esteem of these Kings anointed by them then of others because they conceive them to be more their own Here note by the way That all Princes whatsoever in Scripture-Language are said to be the Anointed of the Lord and so Cyrus was named although he was never anointed with externall Oyl Next although the first Kings of Israel were anointed as Saul David and Solomon with
so without judgement all men fled The Sea was filling and so the water made great stop but the fear was such as happy was he that might get a taker Such as passed the water and escaped that danger not well acquainted with the ground fell into the slimy mosse the entry thereof was pleasing enough but as they proceeded all that took that way either lost their horse or else themselves and horse both To be short a greater fear and discomfiture without cause hath seldome beene seen for it is said That where the men were not sufficient to take the Bands of prisoners Some ran to houses and rendered themselves to women Stout Oliver was without stroke taken fleeing full manfully And so was his glory stinking and foolish proudnesse we should call it suddenly turned to confusion and shame In that discomfiture were taken the two Earls aforesaid the Lords Fleming Somerwell and Olyphant and many other Barons and Gentlemen besides the great multitude of servants Worldly men say That all this come but by misorder and fortune as they term it But whosoever hath the least spark of the knowledge of God may as evidently see the work of his hand in this discomfiture as ever was seen in any of the Battells left to us in Register by the holy Ghost For what more evident Declaration have we that God fought against Benhadad King of Aram when he was discomfited at Samaria than now we have that God fought with his own Arm against Scotland in this former discomfiture There did two hundred and thirty persons in the Skirmish with seven thousand following them in the great Battell put to flight the said Benhadad with thirty Kings in his Company But here there is in this shamefull discomfiture of Scotland very few more than three hundreth men without knowledge of any Backe or Battell to follow put to flight ten thousand men without resistance made There did every man recounter his marrow till that the two hundred and thirty slew such as matched them But here without slaughter the multitude fled There had those of Samaria the Prophet of God to comfort to instruct and to promise Victory unto them But England in that pursuit had nothing but as God secretly wrought by his providence in the men that knew nothing of his working neither yet of the cause thereof more then the wall that fell upon the rest of Benhadads Army knew what it did And therefore yet again we say That such as in that sudden dejection beholds not the hand of God fighting against pride for freedome of his own little Flock injustly persecuted doth willingly and maliciously obscure the glory of God but the end thereof is yet more notable The certain knowledge of the discomfiture coming to the Kings ears who waited upon news at Lochmaban he was stricken with a sudden fear and astonishment so that scarcely could he speak or had purpose with any man The night constrained him to remain where he was and so went to bed but rose without rest or quiet sleep His continuall complaint was O fled Oliver is Oliver taken O fled Oliver And these words in his melancholly and as it were carried in a Trance repeated he from time to time to the very hour of death Upon the morn which was Saint Katherines day returned he to Edinburgh and so did the Cardinall from Hadington But the one being ashamed of the other the brute of their communication came not to publike audience The King made Inventory of his Treasure of all his Jewels and other substance And thereafter ashamed to look any man in the face secretly departed to Fife and coming to Hallzairdes was humanely received of the Lady of Grange an ancient and godly Matron the Laird at his coming was absent In his company was onely with him William Kirkâ—ldy now Laird of Grange and some other that waited upon his Chamber The Lady at Supper perceiving him pensive beganne to comfort him and willeth him to take the Work of GOD in good part My portion said he of this world is short for I will not be with you fifteen dayes His servants repairing unto him asked where he would have provision made for Christmas which then approached he answered with a disdainfull countenance I cannot tell chuse you the place but this I can tell you Or Christmas day you will be masterlesse and the Realme without a King Because of his displeasure no man durst make contradiction unto him So after that he had visited the Castle of Carny pertaining to the Earle of Crawfurde where the said Earles daughter one of his Mistresses was he returned to Falkland and took bed And albeit there appeared unto him no signes of death yet he constantly affirmed Before such a day I shall be dead In this mean time was the Queen upon the point of her delivery in Lynlitquow who was delivered the 8 of December in the yeere of God 1542 yeeres of Mary that then was born and now doth raigne for a scourge to this Realme as the progresse of her whole life has to this day declared The certainty that a daughter was born unto him coming to his ears he turned from such as spake with him and said The devill go with it it will end as it began it came from a woman and it will end with a woman From Mary daughter to Robert Bruse married to Walter Stuart he feared that his daughter should be married to one of another Name and Family but you see by Gods providence the Crown remains in one and the same Family and Name to this day notwithstanding the many Plots of the pretenders to the Crowne both at home and abroad After that he spake not many words that were sensible but ever harped on his old song Fie fled Oliver is Oliver taken all is lost In this mean time in his great extremity comes the Cardinall a fit comforter for a desperate man he cries in his eare Take order Sir with your Realme who shall rule during the minority of your daughter ye have knowne my service What will ye have done Shall there not be four Regents chosen And shall not I be principall of them Whatsoever the King answered Documents were taken That so it should be as my Lord Cardinall thought expedient As many affirme a dead mans hand was made to subscribe one blank that they might write above what it pleased them best the Cardinall having hired one Henry Balfour a Priest to make a false Testament which was done accordingly but in vain This finished the Cardinall posted to the Queen lately before delivered as is said At the first sight of the Cardinall she said Welcome my Lord is not the King dead What moved her so to conjecture divers men are of divers judgements Many whisper that of old his patte was in the pot and that the suspition thereof caused him to be inhibite the Queens company Howsoever it was
before it is plain That after the Kings death and during the Cardinalls life whosoever guided the Court he gate his secret businesse sped of that gracious Lady either by day or by night Howsoever the tidings liked her she mended with as great expedition of that daughter as ever she did before of any son she bare The time of her Purification was sooner than the Leviticall Law appoints but she was no Jew and therefore in that she offended not The noyse of the death of King Iames divulgate who departed this life the 13 day of December in the yeere of God 1542 aforesaid the hearts of men began to be disclosed All men lamented that the Realme was left without a male to succeed Yet some rejoyced that such an enemy to Gods Truth was taken away He was called of some A good poore mans King of others he was termed A murtherer of the Nobility and one that had decreed their whole destruction Some praised him for the repressing of theft and oppression others dispraised him for being much given to women The Prelats and Clergie feared a change in the Kings minde as he had expressed himself some few yeers before And thus men spake even as their affection led them and yet none spake altogether besides the truth for part of these aforesaid were so manifest that as the vertues could not be denied so could not the vices by any craft be cloked Yet to speak truth of him his vices may justly be attributed to the times and his breeding and not any wickednesse in his nature for he gave many expressions of a good nature namely in his sobriety and justice c. The question of Government was thorow this Realme universally moved The Cardinall proclaimed the Kings last Will and therein were expressed four Protectors or Regents of whom himself was the first and principall and with him were joyned the Earls of Huntley Argyle and Murhay this was done on Munday at the Market Crosse of Edinburgh But the Munday following took the whole Regents remission for their usurpation for by the stout and wise counsell of the Laird of Grange did the Earle of Arran then so neer to the Crown cause assemble the Nobility of the Realme and required the equity of their judgements in that his just suit to the Government of this Realm during the minority of her to whom he pretended to succeed failing of her and of her lawfull succession His friends convened the Nobility assembled the day of decision is appointed the Cardinall and his faction opposes them and are against the Government of one man and especially of any called Hammilton For who knowes not said the Cardinall that the Hammiltons are cruell murtherers oppressors of innocents proud avaritious double and false and finally the pestilence in this Common-wealth Whereto the Earl answered Defraud me not of my right and call me what ye please whatsoever my friends have been yet unto this day hath no man cause to complain upon me neither yet am I minded to flatter any of my friends in their evill doing but by Gods grace shall be as forward to correct their enormities as any within the Realme can reasonably require of me And therefore yet again my Lords in Gods Name I crave that ye do me no wrong nor defraud me of my just Title before ye have experience of my Government At these words were all that feared God or loved honesty so moved that with one voyce they cryed That Petition is most just and unlesse ye will do against Gods Iustice and Equity it cannot be denied And so in despight of the Cardinall and his suborned Faction was he declared Governour and with publike Proclamation so denounced to the people The Kings Pallace Treasure Jewels Garments Horse and Plate was delivered unto him by the Officers that had the former charge and he honoured feared and obeyed more heartily than ever any King was before so long as he abode at God The cause of the great favour that was born unto him was That it was bruted that he favoured Gods Word and because it was well knowne that he was one appointed to have been persecuted as the Scroll found in the Kings pocket after his death did witnesse These two things together with an opinion that men had of his simplicity bowed the hears of many unto him in the beginning who after with dolour of hearts were compelled to change their opinions but hereof we will after speak The variety of matters that occurred we omit such as the order taken for keeping of the young Queen of the provision for the mother the calling home of the Douglas and other such as appertain to a Universal History of the time For as before we have said we minde onely to follow the progresse of the Religion and of the matters that cannot be severed from the same The Earle of Arran thus being established in the Government godly men repaired unto him exhorted him to call to minde for what end God had exalted him to be Governour out of what danger he had delivered him he being in the bloody Scroll as we saw before and what expectation all men of honesty had of him because they saw him a soft man they conceited goodnesse of him At their instant suit more than of his own motion was Thomas Guilliame a black Frier called to be Preacher The man was of sound judgement of reasonable letters as for that age and of a prompt and good utterance His Doctrine was wholsome without great vehemency against superstition Preached also sometime Iohn Rough who after for the verity of Christ Jesus suffered in England albeit not so learned yet more simple and more vehement against all impiety The Doctrine of these two provoked against them and against the Governour also the hatred of all such as more favoured darknesse than light and their own interest more than God The gray Friers and amongst the rest Frier Scot who before had given himself forth for the greatest Professor of Christ Jesus within Scotland and under that colour had disclosed and so endangered many These slaves of Sathan rowped as they had been Ravens yea rather they yelled and roared as devills in hell Heresie heresie Guilliame and Rough will carry the Governour to the devill The Towne of Edinburgh for the most part was devoured in superstition Edward Hope young William Adamson Sibilla Lyndsay Patrike Lyndsay Francis Aikman And in the Cannongate Iohn Mackaw and Nivian Browne with few others had the burit of knowledge in these dayes One Wilson servant to the Bishop of Dunckell who neither knew new Testament nor the old made a despightfull railing Ballad against the Preachers and against the Governour for the which he narrowly escaped hanging The Cardinall moved both heaven and hell to trouble the Governour to stay the Preaching but yet was the Battell stoutly fought for a season for he was taken and put first in Dalkeyt
And albeit he was not the most learned yet was his doctrine without corruption and therefore well liked of the people At the Easter after Anno 1547. came to the Castle of S. Andrews Iohn Knox who wearied of removing from place to place by reason of the persecution that came upon him by the Bishop of S. Andrews was determined to have left Scotland and to have visited the Schools of Germany of England then he had no pleasure by reason that although the Popes name was suppressed yet his laws corruptions remained in full vigor But because he had the care of some Gentlemens children whom certain yeers he had nourished in godlinesse Their father 's solicited him to go to S. Andrews that himselfe might have the benefit of the Castle and their children the benefit of his Doctrine And so we say came he the time aforesaid to the said place and having in his company Francis Dowglas of Langnidrie George his brother and Alexander Cokburne eldest son then to the Laird of Ormeston began to exercise them after his accustomed manner Besides the Grammar and other books of humane Learning he read unto them a Catechisme account whereof he caused them give publikely in the Parish Church of S. Andrews He read moreover unto them the Gospel of Iohn proceeding where he left at his departure from Langnidrie where before his residence was and that Lecture he read in the Chappell within the Castle at a certain houre They of the place but specially M. Hen. Balnaves Iohn Rough Preacher perceiving the manner of his Doctrine began earnestly to travell with him that he would take the Function of Preacher upon him but he refused alleadging that he would not run where God had not called him meaning that he would do nothing without a lawfull vocation Whereupon they privily amongst themselves advising having with them in counsel Sir David Lindsay of the Mount they concluded that they would give a charge to the said Iohn and that publikely by the mouth of the Preacher And so upon a certain day a Sermon of the Eelection of Ministers what power the Congregation how small soever that it was passing the number of two or three had above any man namely in the time of need as that was in whom they supposed and espied the gifts of God to be and how dangerous it was to refuse and not to heare the voyce of such as desire to be instructed These other heads we say declared the said Iohn Rough Preacher directed by his words to the said Iohn Knox saying Brother ye shall not be offended albeit that I speak unto you that which I have in charge even from all those that are here present which is this In the Name of God and of his Son Iesus Christ and in the name of these that presently call you by my mouth I charge you that ye refuse not this holy Vocation but as ye tender the glory of God the encrease of Christs Kingdom The edification of your Brethren and the comfort of me whom ye understand well enough to be oppressed by the multitude of labours That ye take upon you the publike office and Charge of Preaching even as ye looke to avoyd Gods heavy displeasure and desire that he shall multiply his Graces upon you And in the end he said to those that were present Was not this your Charge to me And do ye not approve this Vocation They answered It is and we approve it Whereat the said M. Iohn abashed burst forth in most abundant tears and withdrew himself to his Chamber His countenance and behaviour from that day till the day that he was compelled to present himself to the publike place of Preaching did sufficiently declare the grief and trouble of his heart for no man saw any signe of mirth of him neither yet had he pleasure to accompany any man for many dayes together The necessity that caused him to enter in the publike Place besides the Vocation aforesaid was Dean Iohn Annan a rotten Papist had long troubled Iohn Rough in his Preaching The said Iohn Knox had fortified the Doctrine of the Preacher by his Pen and had beaten the said Dean Iohn from all defences that he was compelled to flie to his last refuge that is To the authority of the Church which Authority said he damned all Lutherans and Heretickes and therefore he needed no further disputation Iohn Knox answered Before we hold our selves or that ye can prove us sufficiently convinced we must define the Church by the right notes given to us in Gods Scripture of the true Church we must discerne the Immaculate Spouse of Iesus Christ from the mother of Confusion Spirituall Babilon lest that imprudently we embrace a Harlot instead of the chaste Spouse yea to speake it in plain words Lest that we submit our selves to Sathan thinking that we submit our selves to Iesus Christ For as for your Romane Church as it is now corrupted and the Authority thereof wherein stands the hope of your Victory I no more doubt but that it is the Synagogue of Sathan and the Head thereof called the Pope to be that man of Sin of whom the Apostle speaketh then that I doubt that JESUS CHRIST suffered by the procurement of the visible Church of Jerusalem Yea I offer my self by word or writing to prove the Romane Church this day farther to degenerate from the purity which was in the dayes of the Apostles then was the Church of the Iewes from the Ordinance given by Moses when they consented to the innocent death of JESUS CHRIST These words were spoken in the open audience of the Parish Church of Saint Andrewes after the said Dean Iohn had spoken what it pleased him and had refused to dispute The people hearing the offer cryed with one consent We cannot all reade your writings but we can all hear your Preaching Therefore we require you in the Name of God That ye let us heare the approbation of that which ye have affirmed For if it be true we have beene miserably deceived And so the next Sunday was appointed to the said Iohn to expresse his minde in the publike Preaching place Which day approaching the said Iohn took the Text written in Daniel the seventh Chapter beginning thus And another King shall rise after them and he shall be unlike unto the first and he shall subdue three Kings and shall speak words against the most High and shall consume the Saints of the most High and thinke that he can change Times and Lawes And they shall be given unto his hands untill a time and times and dividing of times c. In the beginning of his Sermon he shewed the great love of God towards his Church whom he pleased to forewarne of dangers to come so many yeers before they come to passe He briefly treated of the state of the Israelites who then were in bondage in Babylon for the most part and made a
she and hers can claim for their own but she and hers must be serviceable to those who have undone them To this end she must have People about her namely Court-Chaplains to disguise businesse unto her and so make her have a bad conception of those who are her best friends to wit the true Professors of the Truth and good Patriots in these Dominions Next her eldest son after a long and great neglect of yeelding him any help for the recovery of his own is betrayed at our corrupt Court when he is put in away to do somewhat for his own restoring c. And after this by the same Court he is sollicited to take Arms here against the onely men who really and constantly have expressed unto him and his true affection but they being stopped by the Court could not effectuate much by their good will He in wisdome refuseth to fight against his friends Since he will not his two next Brothers must be employed the eldest whereof is released from prison to that effect And so they hazard their lives and spend their blood to serve the party who hath undone their Fortunes and now strives to undo their persons The King having left London after he had been in severall places retires to Yorke where he begins to raise men against the Parliament The Scots seeing this send to him thither to intreat him to lay aside all such intentions and offer their service by way of Mediation betwixt him and the Parliament to take away all known mistakes The Scots Commissioners were not suffered to proceed any further then in the businesse and were sent back beyond the expectation of men After a long Pen-skirmishing on both sides Armies are leavied many men killed and taken at divers times on each side yea a set Battell fought where numbers of men are slain The Scots not being able any longer to see their Brethren in England destroyed and the Executioners of Ireland butchering man woman and childe the help that the innocents should have had from England being almost altogether diverted by the Intestine War and neither say nor do in the businesse under safe-Conduct send to the King and Parliament Commissioners to intercede for an Agreement But they being arrived at Court were neglected with their Commission and not suffered to repair unto the Parliament At last they are dismissed not without difficulty and having done nothing return Upon this the Scots convene the States to consult concerning their own safety and the help of their friends At this nick of time when they received many fair promises from the Court with a request to be quiet a Plot of the Papists set afoot by the Court for embroyling the Countrey is discovered by the means whereof they were incited to look more narrowly to themselves and their friends Then the Parliament of England sends to the Scots for help Upon this a Covenant is made betwixt the two Nations for the defence of the true Religion and Liberty of the Countreys with the Kings just Rights and after due preparation the Scots having setled their own Countrey enter into England with a strong Army to fight the Battells of the Lord having for scope of their Expedition The glory of God and the good of his People with the Honour of the King Here we shall observe in these our Countreys in these last yeers such Riddles of State and Church as have hardly been heard of A Protestant Prince makes one Protestant Nation fight against another for the Protestant Religion which have been thought to be of one and the same Doctrine for the main One Church thunders Curses against another Then a Prince misled with the ayd of Papists and Atheists spoyling and destroying the professors of the Truth because they professe it for the good and advancement of the Protestant Religion Next in a very short time a Prince to have all his subjects declared Rebells First he is made declare the Scots Then he is constrained to declare the Irish An Army gotten together in the Kings name declares all those that did oppose them Rebells The Parliament declares all those who in the Kings name oppose them Rebells and Traytors Farther under the Kings Authority the named Rebells in England by the King maintain a War against the declared Rebells in Ireland But the late carriage of things at Court and by the Court-Instruments at home and abroad hath solved the Riddle namely The Patent for the Rebellion in Ireland The detaining of help ordained for the repressing of it The Kings offer to go into Ireland The Cessation and bringing over of the Irish and The last-discovered Plot in Scotland all other things laid aside tell us cleerly howsoever the Proclamations and Protestations going in the Kings name be soft and smooth as the voyce of Jacob yet the hands are rough as of Esau destroying and seeking to destroy the true Religion grounded in Gods Word with the professors thereof as also the lawfull Liberty of the Countrey and bring all unto slavery Let Ireland and England say if this be not true and Scotland likewise according to its genius speak truth I shall close up all with two or three Instances of eminent men amongst the Papists Clergie to shew clearly how they stand affected to the Protestants Cardinall Pool in an Oration to Charles the fifth Emperour saith You must leave off the War against the Turks and hereafter make War against the Heretikes so names he the professors of the Truth He adds the reason Because the Turks are lesse to be feared then the Heretikes Paul Rodmek in a Book expresse tells us That the Heretikes must be put to death slain cut off burnt quartered c. Stapleton the Iesuite tells us That the Heretikes are worse then the Turks in an Oration he made at Doway Campian the Iesuite in a Book of his Printed in the yeer 1583 in Trevers declares thus in the name of his holy Order Our will is That it come to the knowledge of every one so far as it concerns our Society That we all dispersed in great numbers thorow the world have made a League and holy solemn Oath That as long as there are any of us alive that all our care and industry all our deliberations and counsells shall never cease to trouble your calm and safety That is to say We shall procure and pursue for ever your ruine the whole destruction of your Religion and of your Kingdom He speaks to the English Now it is long since we have taken this resolution with the hazard of our lives so that the businesse being already well begun and advanced it is impossible that the English can do any thing to stop our Designe or surmount it Let these few Passages satisfie for this time I wish that thou maist reap some benefit of what is written here for thy good So praying for your happinesse I rest Yours in the Lord D. B. The LIFE OF IOHN KNOX IOHN KNOX was borne in Gifford neer
Hadington in Lothian the yeer of Christ 1505. of honest Parentage His father was a brothers son of the House of Ranferlie which is an ancient Family of Gentlemen in the West When he left the Grammar Schoole in the Countrey he was sent to the Vniversity of Saint Andrews to studie under M. John Mair who in those dayes was very famous for his Learning which particularly did consist in the ergotie or disputative part of Philosophy and in School-Divinity wherein formerly for many yeers together almost all Learning was placed In a very short time John Knox became such a Proficient that in this kinde of knowledge wherein his Master most excelled he surpassed him and being yet very young was thought worthy of Degrees in the School Moreover before the time ordinarily allowed by the Canons he entred in Church Orders Thereafter laying aside the idle Disputes and Sophistry of the School he betook himself to the reading of the Ancients namely of Augustine with whose Writings he was much taken by reason of their plainnesse and solidity Last of all he betook himself to the earnest study of the holy Scriptures wherein having found the Truth of God concerning the salvation of Mankinde fully revealed he in good earnest did embrace it and freely professed it yea made it his main work to make it known to all men and believed by them in which work he was very active and vigilant at home and abroad namely at home For the Cause of the Truth he suffered very much by Sea and by Land in minde and in body among forraigners and amongst his own Countreymen as ye may see in this History of the Church which now here we present unto you Which History namely so much of it I mean as formerly was published hath gone commonly under his name because he is the man of whom most is spoken thorowout the whole History as being a most earnest and diligent agent in the businesse of Reformation in the Church Next because he hath penned with his own hand or spoken by word of mouth the most part of the most remarkable and most usefull things for Posterity in the History Thirdly the whole History is gathered out of his Papers and Manuscripts And so ye see why it is generally received to be of John Knox. But to return to his Life He being constrained for a time to leave his Countrey by reason of the Persecution raised in Scotland by the then Bishops against the professors of the Truth he came into England where for some yeers he was busied in preaching the Evangell of Christ with a great deal of content and benefit to those that had the happinesse to hear him His chief abode was in Berwick Newcastle and London This was in the dayes of King Edward the sixth with whom he was in great favour and esteem By whom being offered a Bishopricke he not onely refused and rejected it but with a grave and severe speech declared That the proud Title of Lordship and that great State was not to be suffered to be in the Church of God as having quid commune cum Antichristo that is somewhat common with Antichrist King Edward being dead the persecution of Mary made him leave England with many other godly Ministers who went beyond Seas First John Knox went to Frankford where for a time he preached the Gospel to the English Congregation there From whence he wrote the Admonition to England But being molested there partly by open Papists and partly by false Brethren was constrained to retire And from thence he went to Geneva from whence he wrote his Letter to Mary Regent of Scotland his Appeal to the Nobility of Scotland and Admonition to the Commons of Scotland From Geneva after some yeers abode there he was called home to his own Countrey the yeer of Christ 1559. which was the 54 of his age by the Noble-men and others who had taken upon them the generall Reformation of the Church of Scotland where how soon that the reformed Church had any liberty he was setled Minister at Edinburgh where he continued exercising his Ministery to his dying day but not without interruption by reason of the Civill disorders that fell out in those dayes During this his being at Edinburgh he Preached many excellent Sermons whereof there be but few that were printed and conserved to Posterity he not being willing to busie himself with the Presse Yet some of them we have as this namely which he Preached Aug. 19 An. 1564. and for which he was forbidden to Preach for a time He to make known to the world what ground there was to deal so with him took the care to have this Sermon printed as you will finde it at the end of this History Here I cannot let slip a remarkable passage which was this Anno 1566. the Earle of Murray was slain upon the Saturday The morrow after John Knox preached in Edinburgh where as he was reading the Papers wherein was written the names of those that desired the Prayers of the Church he findes a paper with these words Take up the man whom ye accounted another god which he passed without expressing any commotion and went on with his Prayer and Sermon At the end of the Sermon he made moan for the losse that the Church and State of Scotland had by the death of that vertuous man and said That as God in his mercy giveth good and wise Rulers so taketh he them away from a people in his wrath Then he added There is one in this company that maketh the subject of his mirth this horrible murther whereat all good men have occasion to be sorry I tell him That he shall die where there shall be none to lament him He who had written the aforesaid words in the paper was Thomas Metellan a young Gentlemen of most rare parts but youthfull and bearing small affection to the Earle of Murray who when he heard this Commination of John Knox went home to his lodging and said to his sister That John Knox was raving to speak of he knew not whom His sister replyed with tears in her eyes If you had followed my advice ye had not written these words and withall told him That none of John Knox his threatnings fell to the ground without effect And so it fell out in this particular For shortly thereafter the young Gentleman went beyond Seas to travell and died in Italy having no known man to assist him much lesse to lament him Towards the latter dayes of his age his body became very infirm and his voice so weake that the people could not hear him Preaching in the ordiplace wherfore he made choice of another more commodious within the Town reading to his auditors the history of the Passion in which he said it was his desire to finish and close his Ministery Thus he continued Preaching though with much weaknesse two moneths and more after this retiring And foreseeing that he was not to remain long with
them he was instant with the Counsell of the City to provide themselves of a worthy man to succeed in his Place Master James Lauson who at that time professed Philosophy in the Vniversity of Aberdene being commended for a good Preacher Commissioners were directed from the Body of the Church of Edinburgh and from Master John Knox in particular to desire him to accept of the Charge To the Letter that the Commissioners carried after that he had set his hand he added this Postscript Accelera mi frater alioqui sero venies Make haste Brother otherwise ye shall come too late Meaning That if he made any stay he should finde him dead and gone These last words moved M. Lauson to take journey the morrow thereafter When he was come to the Town and had preached two severall times to the good liking of the people order was taken by the Rulers of the Church for his admission and the day appointed at which day John Knox himself would not onely be present but also preach though he could scarce walk on foot to the Chayre which he did with such fervency of spirit that at no time before was he heard to speak with such great power and more content to the hearers And in the end of the Sermon calling God to witnesse That he had walked in a good conscience amongst them not seeking to please men nor serving either his own or other mens affections but in all sincerity and truth preached the Gospel of Christ With most grave and pithie words he exhorted them to stand fast in the Faith they had received And having conceived a zealous Prayer for the continuance of Gods blessing among them and the multiplying of his Spirit upon the Preacher who was then to be admitted he gave them his last fare-well The people did convey him to his lodging and could not be drawn from it so loath were they to depart from him and he the same day in the afternoon was forced to take bed During the time he lay which was not long he was much visited by all sorts of persons to whom he spake most comfortably Amongst others to the Earle of Morton who came to see him he was heard say My Lord God hath given you many blessings he hath given you Wisdom Honour high Birth Riches many good and great friends and is now to prefer you to the Government of the Realme the Earle of Marr late Regent being newly dead In his Name I charge you That ye will use these blessings better in times to come then you have done in times past In all your actions seek first the glory of God The furtherance of his Gospel The maintenance of his Church and Ministery and next Be carefull of the King to procure his good and the welfare of the Realme If you shall do this God will be with you and honour you If otherwise ye do it not he will deprive you of all these benefits and your end shall be shame and ignominy These speeches the Earle about nine yeers after at the time of his Execution called to minde saying That he had found them to be true and him therein a Prophet A day or two before his death he sent for Master David Lindsay Master James Lauson and the Elders and Deacons of the Church to whom he said The time is approaching for which I have long thirsted wherein I shall be relieved of all cares and be with my Saviour Christ for ever And now God is my witnesse whom I have served with my spirit in the Gospel of his Son That I have taught nothing but the true and solid Doctrine of the Gospel and that the end I proposed in all my Doctrine was To instruct the ignorant To confirm the weak To comfort the consciences of those that were humbled under the sense of their sins and born down with the threatnings of Gods Judgements Such as were proud and rebellious I am not ignorant that many have blamed and yet do blame my too great rigour and severity But God knoweth That in my heart I never hated the persons of those against whom I thundred Gods Judgements I did onely hate their sins and laboured according to my power to gain them to Christ That I did forbear none of whatsoever condition I did it out of the fear of my God who hath placed me in the Function of his Ministery and I know will bring me to an account Now brethren for your selves I have no more to say but to warn you That you take heed to the Flock over which God hath placed you Overseers which he hath redeemed by the Blood of his onely begotten Son And you Master Lauson fight a good fight do the Work of the Lord with courage and with a willing minde And God from above blesse you and the Church whereof you have charge Against it so long as it continueth in the Doctrine of the Truth the gates of hell shall not prevail This spoken and the Elders and the Deacons dimitted he called the two Preachers unto him and said There is one thing that grieveth me exceedingly You have sometimes seen the courage and constancy of the Laird of Grange in the cause of God and that most unhappy man hath cast himself away I will pray you two to take the pains to go unto him and say from me That unlesse he forsake that wicked course wherein he is entred neither shall the Rock in which he confideth defend him nor the carnall wisedom of that man whom he counteth half a god this was young Lethington yeeld him help but shamefully he shall be pulled out of that nest and his carkase hung before the Sun meaning the Castle he did keep against the Kings Authority And so it fell out the yeer next following for the Castle was taken and he was publikely hanged and his body hung before the Sun The soul of that man is dear unto me and if it be possible I could fain have him to be saved They went as he had desired and conferred a long space with Grange but with no perswasion could he be diverted from his course Which being reported he took most heavily Yet Grange at his death did expresse serious repentance for his sins The next day he gave order for making his Coffin wherein his body should be laid and was that day as thorow all the time of his sicknesse much in prayer crying Come Lord Jesu Sweet Jesu into thy hands I commend my Spirit Being asked by those that attended him if his pains were great he answered That he did not esteem that a pain which would be to him the end of all troubles and beginning of eternall Joyes Oftentimes after some deep meditations he burst forth in these words O serve the Lord in fear and death shall not be troublesome unto you Blessed is the death of those that have part in the death of Jesus In the evening which was the last of this wretched life having slept some hours together
Bowe-men as our Poet expresseth it Roma sagitti feris praetendit maenia Scotis And Claudian many hundred yeers before this our Poet speaking of the Legion which then was called from its Garrison on the aforesaid walls saith thus The Legion came which was placed before the utmost Britans and which bridled the fierce Scot. Lucius Florus many yeers before Claudian who wrote towards the later end of the fourth Age to wit in the beginning of the second Age and Spartianus who alleadgeth Florus writ towards the later end of the third Age. Lucius Florus the Poet is the same with the Historian who writ the short History of the Romans as judgeth Salmasius is brought in by Aelius Spartianus in the History of the Life of Adrian the Emperor saying these words I would not be Caesar to walk among the Britans and suffer the Scots morning hoar Frosts The word pruina which the Author useth doth signifie so much for it is quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 morning What Florus in these words here alleadged calleth in his Language Scoticas pruinas Claudian calleth Caledonias pruinas speaking of another Roman in these words And he placed his Camp in the middle of the Caledonian morning â—oar Frosts I know that commonly in Spartian of whom we have these Verses of Florus it is read Scythicas for Scoticas but wrong notwithstanding that the great Criticks have not corrected it For how I pray you can Adrian be said to suffer Scythicas pruinas who never was in the Countrie which then went under the name of Scythia yea the Romans had never any War with the Scythes for albeit the Scythes heard of the Romans Arms yet they never felt them Besides what sense had it been in Florus to say unto Adrian That he would not be Caesar to walk in Britany and endure the morning hoary Frosts of Scythia For although the Romans heard say That Scythia was a cold Countrey yet they more perfectly knew Scotland to be cold having been upon the place Now it was very easie to those who copied Books of old and hardly understood what they writ to change one letter for another namely when two letters are so like one to another as these two Vowels O O for O not being Initiall or Capitall was written formerly without the draught under it which hath been written for distinction sake as we see it commonly now thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This change of these two Vowels hath been found elsewhere then in this place of Florus by the Criticks in the same words who seeing the name of the Sea upon the Coast of Scotland written Scythicum presently mended it and made it Scoticum Then Erasmus smelled out the same fault in Ierome his Epistle to Ctesiphon against Palladius and his disciple Caelestius in these words Britannie and the Scots Nations had not then known Moses and the Prophets Erasmus finding Scythicae he changed it into Scoticae Lucius Seneca about an hundred yeers before Florus that is about fourty yeers after Christ now 1600 yeers since in his Satyre upon the death of Claudius makes mention of the Scots in the composed word Scoto-Brigantes as thus followeth He i. e. Claudius commanded the Britans beyond the known Seas and the blue Scoto-Brigantes to submit their necks to the Roman Chains This word above named hath puzzled many of the Criticks how to reade it so that a right meaning or sense might be had of these lines with the true measure of the Verse some reading it one way some another way till at last the learned Ioseph Scaliger corrected it as you have it here giving to the words a plain and easie sense and keeping the law of the Verses against which all others did faile And to this Correction of Scaliger hath submitted many learned men yet some partly for envie against the Nation of whom is here spoken partly for vanity will stand out against the truth because of the authority of this Correction at whose great and most rare Learning they are offended as the former are at any advantage that the Nation whom these words doth concern may have The Scots are called Cerulaei or blue because they used much blue in their Garments and so doth the old Scots to this day witnesse their Plaids whereof the best sort ordinarily hath the ground blue as also their blue Caps Mamertin in his Panegyrick to Maximinian tells us That the Britans had War with the Scots and Picts before Iulius Caesar entered into the Island So by these Testimonies ye see how injurious they are unto the Scots that will not have their name known till many yeers yea some hundred yeers after the entry of the Romans into the Island The Romans having setled themselves in the Island they divided the whole into two parts Their part or the South part they called Britannia major and superiour and their Provincialls went most commonly under the name of Britones although sometimes under the name of Britanni but not so oft and they were sub-divided into severall Peoples The other part of the Island without the Roman Province that is the northern part was called Britannia minor and inferiour Now all the inhabitants of this northern part who were in continuall Bickerings and Warre with the Romans and their Provincialls were called Scoti sometime Transmarins sometime Forreigners and they did consist of two chief Peoples to wit Brigantes and Picti which both were sub-divided into severall lesser Peoples of which we forbear to speak at this time So the name of Scoti was at first appellative and given to more then to one People but in successe of time appropriated to one And this is not singular in this name for the proper names of divers Peoples at first hath been appellative and thereafter appropriate to one alone I will instance onely in one for brevity sake which is this The name Franck or French at first was common to all those that stood out together for Franchise and Liberty against the Romans about the Rhyne and other parts of Germany But at length it became peculiar unto one people as we see it is at this day Moreover that the name of Scoti was appellative and given to more then one people you may cleerly see by the ordinary expression of ancient Writers in the plurall number thus Scotorum gentes Scoticae gentes when otherwise all men ordinarily both by word and writing have ever used and to this day use the singular number speaking of one people as gens not gentes populus not populi nation not nations As all the northern people of the main Land or Continent both in Europe and Asia went anciently under the name of Scythae witnesse Strabo in these words The ancients commonly called the northern people Scythes And in another place he saith The ancients did call by one name of Scythes all the known places towards the North. He means in the Continent or main Land So the northern
and quiet all things speedily with wisedom to the good of the people with due obedience to our lawfull Sovereign under God as we are taught by the Law of God the Law of Nature the Law of Nations and the Municipall Laws of our severall Countreys But to return to the Church The Scots although they received amongst them the light of the Gospel with the very first of the Gentiles as we have said yet had they not the Evangel so universally professed thorow the whole Countrey till towards the first yeers of the third Age that is till Donald the first who not onely professed the Faith of Christ himself with his Family but did his best to cast out Idolatry wholly from his Dominions and to settle the Ministery of the Gospel in every corner thereof But this religious King could not bring to passe this his good Designe fully being diverted by continuall Wars against the Romans the whole course of his life After the death of Donald till toward the later end of the third age that is to the Reign of Crathilinth this work of totally putting down Idolatry and setling the Gospel every where in the Countrey by the negligence of the following Princes was at a stay In this King Crathilinth his dayes fell out the ninth persecution under Aurelius and the tenth under Dioclesian which gave occasion to many Christians from divers parts of the Empire but namely from the South parts of Britanie now another time to flie into Scotland for refuge as they had done before under Domitian Among those fugitives who did then repair into Scotland for shelter from the generall massacre were many excellent men in Piety and Learning whom the King Crathilinth not onely kindely received but also employed to ayd and help him and his Councell in the further setling of Christs Truth in his Kingdom and in the totall extirpation of Idolatry out of it which was so much the harder work because of the Druides the principall false Prophets and Idolatrous Priests in those dayes who not onely by their subtill hypocrisie and sense-pleasing Divine Service but also by a cunning forecast having drawn into their hands the hearing and determining of Civill affairs had so gained upon the spirits of the poor and simple people that they could not imagine how to be without them and live The resolute care and diligence of King Crathilinth and his Councell with the help of those pious and learned men surpasseth all difficulties and having put quite down the Groves and Altars under the Oaks and in a word all Idoll Service established the pure Worship of the true God in every place of his Dominions and filled up the rooms of those false Prophets with godly and learned Teachers of the people which was done every where thorow the Kingdom but particularly in the Islands which those pious men chose for their principall abode as being most fit for a retired life and namely in the Isle of Man the King Crathilinth caused to build a Church to the honour of our Saviour which in following times by corruptions was called Fanum Sodorense for Soterense the word originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence the Town neer the Church was called Sodora as Minster in our vulgar language and Moustier in French signifying a Town in a secondary signification neer a Church Those godly men being setled as aforesaid and having withdrawn themselves from the sollicitude of worldly affairs did wholly give themselves to divine Service that is To instruct the ignorant comfort the weak administer the Sacraments to the people and to train up Novices and Disciples to do the same service in their due time These men for their single and retired life were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Monks by abbreviation and for their travelling altogether in Gods Worship and Service were called Colidei or Culdees These Culdees were so given to the exercise of devotion by the meditating the Mysteries of the Kingdom of Heaven and by Prayers that the very Cells whereinto they had inclosed and separated themselves from the world after their death were reputed so many Temples or Chappels set aside for Divine Service hence to this day Cella is taken for a Church among the ancient Scots as you may see in these composed names Kelmarnoc Marnoc his Church Celpatric Patrick his Church The Culdees thus setled as we have seen did chose out of themselves some eminent men in piety knowledge and wisedom to oversee the rest and to keep them to the discharge of their duty towards the People and towards the Disciples with an orderly and discreet carriage of each one towards another in their severall societies and in their private These Overseers or Superintendents chosen of themselves and by themselves did discharge the Duties of their Function indifferently every where thorowout the whole Kingdom without restraining themselves to any certain place or Lording over their Brethren or any part of the Flock of Jesus Christ not attributing unto themselves any particular distinct holy order from the rest belonging onely to them and to be onely conferred by them This way of instructing the People and governing the Church by Culdees did continue for many yeers under Gods mercy the Ministery of Gods Church as yet not being become a businesse of gain and of worldly pomp and pride So these Culdees and Overseers of others had no other emulation but of weldoing nor striving but to advance true Pietie and godly Learning The Overseers of Superintendents of the Culdees were commonly called by the Writers who writ of those dayes Scotorum Episcopi without any definition of place or preeminence of one above another But to return to Crathilinth who till his dying day which was about the 312. yeer did constantly continue to advance the Kingdom of Christ as likewise his successor Fincormac under whose dayes the Gospel did flourish in Puritie and in Peace he died about the yeer 358. After the death of Fincormac both the Church and State of Scotland fell in great disorder and troubles by domestick dissensions and factions for some yeers The Roman Lievtenant Maximus seeing the intestine troubles of Scotland began to lay hold upon the occasion First he foments their divisions within them next not onely he withdraws under fair promises from the Scots their ancient Allies the Picts but also obtains help of the Picts to make Warre against the Scots and so to defeat them which he did effectuate indeed in a battell fought with much bloodshed on both sides at the Water of Dun in Carrick wherein the King Ewen was killed this defeat fell out about 380. in the yeer of Christ the most part of the Nobilitie and numbers of People of those that escaped some fled into the West Isles some into Ireland and others to the Northern parts of Germany or Scandia some submitted themselves to the will and discretion of the Conquerour with the poor people that had not taken arms Among those that fled
of the Church had been as forward as he was willing there had been a better Reformation then was in his time witnesse this instance The People desired freedome to read the Scripture the then Bishops refused this unto the People Whereupon the King was petitioned in the name of the People the King grants their Petition the Bishops hearing of the Kings grant thus limit it not daring to deny it flatly That all Gentlemen should have liberty to read the Scripture since it was the Kings pleasure but for others the permission was stopped As if Yeomen and Tradesmen had not as much interest in Gods Word as Gentlemen Then remarke all those that were put to death for the testimony of the Truth in Henry the eighth his dayes were persecuted by the Bishops of the time although the blame lieth upon the Prince for albeit they had in compliance to the King renounced the Pope by word of mouth yet in effect they kept up his tyranny by his doctrine with small alteration changed his Rites and Ceremonies Canons and Laws Prelacie or Hierarchie maintained And seeing the King so opposite to the Pope they condescended that the King should bear the blasphemous Title of the Pope Head of the Church although with reluctancy and so it proved for notwithstanding all the Statutes that were made in favour of this Title taken from the Pope and attributed to the King the Bishops with cunning and subtill proceedings kept a foot the power of the Pope and so soon as they saw the occasion of Queen Marie her Reigne they freely and easily brought all back again to Rome without Maske or Limitation and ever since their successors although by the course of affairs they have been obliged to disclaim the Pope his authority yea and his doctrine in some measure yet they ever since to this day have expressed their inclinations and done their endeavours to return thither again as we all know by dolefull experience But here it may be demanded What drift or policie can it be in the Bishops to desire to be subject to Rome rather then to their Prince and Laws of the Countrey The answer is The propensitie of us all to follow evill rather then good is known namely When the evill hath the mask of worldly dignitie pomp power and pleasure which hinders it to be seen in its own colours Now the Bishops and all the rabble of that corrupt Clergy are given to Temporall howsoever unlawfull advantages as their ambition avarice and lust from the very beginning hath shewn which exorbitant passions lead men headlong without measure when once way is given unto them unlesse they meet with some lett or stop which is both lesser and slower when it is a farre off namely when it cometh from one who is possessed with the same distempers and himself of the same order of men with the Delinquent and so the Bishops of this Island had rather have to do with the Pope then with the Prince First Because of mutuall infirmity the Pope proveth more indulgent then any Prince Next The Prince is too neer them and so it is best for them to be so free of the Prince his Jurisdiction that they may be able not onely to neglect him but also to oppose him For all let that example of the Canterbury-prelat serve who made the King for the time to hold the Stirrup when he gat up upon his horse The Story is known I called a little before the Title of Head of the Church used by the Pope and then given to Henry blasphemous To lay aside all other things that may be alleadged against this Title I shall onely say this The Church is the Spouse of Christ No Spouse can be said to have any other Head but him whose Spouse she is Now if the Church should acknowledge her self to be the Spouse of any other but of Christ she were a professed Whore and Adulteresse By no means then a Prince is to be called The Head of the Church For although the civill Magistrate is obliged according to his rank and place to see the Ministers of the Church do the work of the Lord truely diligently and carefully and to make them do it according to the Will of God declared in his Word yet for all this he is nothing but a servant overseer or grass and not the Head which is a Title belonging onely to Christ wherefore Princes or Magistrates that by slavish flatterers had this Title given unto them at the first had done well to reject it as their Successors who have followed had done well likewise according to God his Will if they had not suffered this Title to have been continued unto them namely in the publike prayers where the time-serving inconsiderate Minister prayeth in the name of the Church for her Head if the Head of the Church needs to be prayed for then the influences of the Head upon the Church will be but poor and weak c. But of this enough for this place Moreover The flattering Preachers unrequired in the publike prayers in the name of the Church call the Prince forsooth The Breath of our Nostrils taking for his ground the words of Ieremy in his Lamentations Chap. 4. vers 20. Which words by the Current of the Ancients and Septuagint are to be understood of Christ Jesus True it is The Rabbins have interpreted the words of one of the Kings of Iudah to wit Iosias or Zedekias and hence some of the later Expositors have explained these words That first and literally they may be applyed to one of the Kings of Judah who were all figures of Christ to come but principally and mainly the words are to be understood of Christ Iesus by the consent of all So to attribute these words to any Prince earthly cannot be without offense to Christ For who can be said properly and well To be the Breath of our Nostrils but he who inspireth into us life that is God In like manner the inconsiderate Ministers of the Gospel abusing the Text of the eightieth Psalm which by the consent of all is understood of Christ truely and of David as a figure of Christ to come call the King The man of thy right hand this in no wayes without Blasphemie can be attributed unto any earthly Prince for none is to be said a figure of Christ as David and his Successors were by a particular dispensation But if misapplying and mistaking of Texts of Scripture will do businesse since Magistrates are said to be gods you may as well call the Prince god as the Roman Emperour was of old by some so called and now the Pope by his Court-parasites which Titile of god no Prince will suffer to be given unto him Surely as it is a very great crime not to give due respect reverence and obedience unto him whom God hath set over us for our good according to his wise Ordinance so on the other side it is a huge sin to Idolize the Prince
secretly out of the way Also Katherine Hamilton his sister was accused and being questioned upon Works she answered That none was saved by his works Then Iohn Spencer spake to her of the works of congruo and condigno to which she answered Work here work there what kinde of working is all this no works can save me but Christ's At this the King being present laughed and after conveyed her away secretly One Henry Forest a Monk of the Order of Benet and Collet as they spoke then was also accused of heresie but without sufficient proof Then he was sent to Walter Ange whom Buchanan in his Satyre against the Gray Friers called Langius to be confessed Langius having asked him by way of confession What he thought of Patrick Hamilton He answered That he was a good man and that his Articles were to be maintained Lange discovers this simple mans confession and this confession being taken for a sufficient proof the poor man was condemned to be burnt and so he was immediately after they had degraded him according to their Custom As they were leading him to the Execution-place he complained of the Fryer who had betrayed him and said Let no man trust the false Fryers after me they are despisers of God and deceivers of men They burnt him at the North Style of the Abbey Church in Saint Andrews that the Hereticks of Angus might see the fire 1558. One Andrew Oliphant accused with heat Walter Mill an ancient man and formerly a Priest and said to him being at his devotion Rise up Sir Walter He answered when he had ended his prayer My name is Walter I have been too long one of the Popes Knights for all Priests are Sirs Andrew Oliphant said to him Thou keepest my Lords too long here therefore haste He answered I must obey God before men Being questioned by Oliphant concerning Priests Marriage he answered It was Gods Ordinance That every man that had not the gift of chastity should marry but you abhor it vowing chastity which you cannot keep but take other mens wives and daughters Then being asked if there were not seven Sacraments he answered Let me have two take you the rest to your selves Being asked about the Masse he answered A Lord sendeth and calleth many to his dinner and when all is ready he causeth ring the Bell the guests come into the hall but he turning his back upon them eateth all himself And so do you Then he added The Scripture is not to be understood carnally Christ hath put an end to all carnall Sacrifices by offering once for all his body upon the Crosse. Many other Queries were put to him to which he answered stoutly Being desired to recant he told them That he was corn and not chaff I will said he neither be blown by the winde nor bruised with the Flail but I will abide both I will not recant the Truth Being commanded to go to the stake by Oliphant he answered By the Law of God I am forbidden to put hand on my self therefore put thou me to it with thy hands and then thou shalt see my resolution After he had said his Prayer he gat leave with difficulty to speak to the people standing by In his Speech he told them That although he was a great sinner yet it was for Gods Truth contained in his Word of the Old and New Testament that he suffered and that God in the abundance of his mercy towards him did honour him so far as to make him seal his Truth with his life among other of his Servants He added Dear friends as you would escape eternall death be no more seduced with lies of Arch-bishops Bishops Abbots Priors Priests Monks Friers and the rest of the Antichristian rabble but onely trust in God This was the last man that died for Religion in Scotland And by his death was given the very dead blow to Popery for by his death the people of all ranks and conditions were so moved that they made open profession of the Truth without any more dallying and presently was upon this occasion made a Covenant or Bond of mutuall defence To defend one another by Arms against the Tyranny of the Bishops and their Parties Errata THe Life Page 2. line 7. dele he P. 5. l. 38. r. ordinarily P. 6. l. 24. r. would Preface P. 4. l. 23. r. Author P. 37. l. 5. d. in P. 39. l. 12 13. r. the Kingdom was l. 25. r. ever P. 40. l. 20. r. any part P. 45. l. 8. r. grief The first Book P. 4. l. 43. r. he did p. 36. l. 3â— r. drowned p. 37. l. 7. r. used not p. 39. l. 6. r. inviolably l. 7. r. worthy p. 76. l. 47 d. from p 58. l. 33. d. not p. 73. l. 14. r. Kitching l. 45. r. designe p. 17. l. 48. adde they call it wrote to p. 104. l. 44. r. seen so p. 105. l. 36. r. did l. 37. r. him for p. 109. l. 9. r. never so p. 15. l. 36. r. onely The second Book P. 124. l. 20. r. these p. 134. l. 19. r. with l. 39. r. were l. 46. r. their p. 144. l. 21. r. we p. 147. l. 27. r. bondmaide p. 152. l. 16. r. assisters p. 155. l. 47. r. concur p. 157. l. 33. r. also l. 37. r. is true p. 158 l. 32. r. such time p. 163. l. 17. r. first the p. 165. l. 44. r. without p. 166. l. 26. r. his p. 168. l. 2. r. nor p. 172. l. 43. r. thereof is l. 44. r. moved p. 174. l. 38. r. is not p. 175. l. 3. r. as well p. 179. l. 1. r. just l. 29. r. persons p. 190. l. 4. r. to say p. 198. l. 19. r. to us by her l 21. r. as we that be In the Margin p. 201. r. heart P. 203. l. 32. r. many p. 209. l. 32. r. offended not p. 210. l. 28. r. uncertain l. 30. r. uncertain l. 39. in their The third Book P. 214 l. 19. r. at p. 415. l. 13. r. did God p. 227. l. 17. r. declare p. 228. l. 34. r. perswade me of p. 229. l. 2. r. in you p. 230. l. 14. r. at the p. 243. l. 23. d. which p. 244. l. 32. r. wife p. 248. l. 18. r. shall not p. 249. l. 12. r. their parts p. 255. l. 20. defrauded p. 261. l. 25. r. restrained p. 264. l. 14. r. as it p. 266. l. 47. r. as p. 271. l. 6. r. we l. 28. r. not to l. 48. r. which they p. 274. l. 23. r. foulelesse p. 282. l. 21. r. upon p. 284. l. 24. r. if any man l. 23. r. would put p. 288. l. 1. r. drops p. 297. l. 3. r. hath p. 300. l. 4. r. peace kept The fourth Book P. 304. l. 24. d. the p. 305. l. 19. d. must p. 306. l. 1. r. surfeit wet p. 307. l. 19. r. as p. 311. l 40. r. as well p. 312. l. 2. r. authority p. 313. l. 12. r. he l. 39. r.
necessity a lie And to witnesse that this comes of all my heart I shall remain at Berwike while I get thy Majesties answer and shall without fail return having thy hand write that I may have audience place to speak No more I desire of thee whereof if I had been sure I should never have departed and that thou mayst know the truth thereof if fear of the justnesse of my Cause or dread of persecution for the same had moved me to depart I could not so pleasantly revert onely distrust was the cause of my departing Pardon me to say that which lieth to thy Majesties charge Thou art bound by the Law of God suppose they falsly lie saying it pertaineth not to thy Majestie to intermeddle with such matters to cause every man in any case accused of his life to have their just defence their accusers produced conform to their own law They blinde thy Matie eyes that knows nothing of thy law but if I prove not this out of their own law I offer me to the death Thy Matie therefore by experience may daily learn seeing they neither fear the King of Heaven as their lives testifie neither thee their Naturall Prince as their usurped power in their actions shews why thy Highnes should be no longer blinded Thou maist consider that they pretend nothing else but onely the maintenance and upholding of their barded mules augmenting of their insatiable avarice and continuall overthrowing and swallowing up thy poore subjects neither preaching nor teaching out of the Law of God as they should the rude ignorant people but contend who may be most high most rich and neerest thy Majesty to put thy Temporal Lords and Lieges out of thy counsell and favour who should be and are most tender servants to thy Majesty in all time of need to the defence of thee and thy Crown And where they desire thy Majesty to to put out thy Temporal Lords and Lieges because they despise their vitious life What else intend they but onely thy death and destruction as thou maist easily perceive suppose they colour their false intent and minde with the pursuit of heresie for when thy Barons are put downe What art thou but the king of Land and not of men and then of necessity must be guided by them and there no doubt where a blinde man is guide must be a fall in the mire Therefore let thy Majesty take boldnes and authority which thou hast of God and suffer not their cruell persecution to proceed without audience given to him that is accused and just place of defence and then no doubt thou shalt have thy subjects hearts and all that they can or may do in time of need tranquility justice and policy and finally the Kingdom of the heavens May it please you to give one Copy of this to the Clergie and keep the Original and thy Majestie shall have experience if I go against one word that I have spoken I shall daily make my hearty devotion for thy Majestie and for the prosperity and welfare of thy body and soul. I doubt not but thy gracious Highnesse will give answer to this Letter unto the Presenter of it unto thy Highnesse At Berwike by thy Highnesse servant and Orator Sic subscribitur Alexander Seton This Letter was delivered to the Kings own hands and of many read but what could greatly avail where the pride and corruption of Prelats commanded what they pleased and the flattery of Courtiers fostered the unadvised Prince in all dissolutenesse by which means they made him obsequious unto them From the death of that constant Witnesse of Jesus Christ M. Patrike Hammilton God disclosing the wickednesse of the wicked as before we have heard There was one Forrest of Linlytquow taken who after long imprisonment in the said Tower of S. Andrews was adjudged to the fire by the â—aid Bishop Iames Betonne and his Doctors for no other crime but because he had a new Testament in English Further of that History we have not except that he died constantly and with great patience at S. Andrews After whose death thâ— flame of Persecution ceased till the death of M. Norman Gurlaw the space of ten yeeres or thereabout not that the bloody beasts ceased by all means to suppresse the lyght of God and to trouble such as in any sort were suspected to abhorre their corruption but because the Realme in these times was troubled with intestine and cruell warres in the which much blood was shed first at Melrosse betwixt the Dowglas and Balclench in the yeere of God 1526. the 24. day of July Next at Lynlythcow betwixt the Hamiltons and the Earle of Lenox who was sisters son to the Earle of Arran where the said Earle with many others lost his life the thirteenth day of September in the same yeere And last betwixt the King himself and the foresaid Dowglas whom he banished the Realme and held him in exile during his whole dayes By reason of these we say and of other troubles the Bishops and their bloody bands could not finde the time so favourable unto them as they required to execute their Tyrannie In this middle time so did the wisedome of God provide that Henry the eight King of England did abolish from his Realme the name and authority of the Pope of Rome commanded the Bible to be read in English suppressed the Abbeys and other places of Idolatry with their Idols which gave great hope to divers Realmes that some godly Reformation should thereof have ensued And therefore from this our Countrey did divers learned men and others that lived in feare of Persecution repaire to that Realme where albeit they found not such purity as they wished and therefore divers of them sought other countreys yet they escaped the tyrannie of mercilesse men and were reserved to better times that they might fructifie within his Church in divers places and parts and in divers vocations Alexander Setonne remained in England and publikely with great praise and comfort of many taught the Gospel in all sincerity certain yeers And albeit the craftinesse of Gardner Bishop of Winchester and of others circumvented the said Alexander so that they caused him at Pauls Crosse to affirme certaine things that repugned to his former Doctrine yet it is no doubt but that God potently had assisted him in all his life and that also in his death which shortly after followed he found the mercy of his God whereupon he ever exhorted all men to depend Alexander Alaesius Master Iohn Fyfe and that famous man Doctor Machabeus departed unto Dutchland where by Gods providence they were distributed to severall places Makdowell for his singular prudence besides his Learning and Godlinesse was elected borrow-Master in one of their steads Alaesius was appointed to the Universitie of Lipsia and so was Master Iohn Fyfe where for their honest behaviour and great erudition they were holden in admiration with all the
godly And in what honour credit and estimation Doctour Machabeus was with Christian king of Denmark Cawpmanhowen and famous men of divers nations can testifie This did God provide for his servants and did frustrate the expectation of these bloody beasts who by the death of one he meanes M. Patrick Hamilton in whom the lyght of God did clearly shine intended to have suppressed Christs Trueth for ever within this Realme but the contrary had God decreed for his death was the cause as is said that many did awake from the deadly sleep of ignorance and so did Jesus Christ the onely true Lyght shine unto many for the way taken of one And albeit that these notable men did never after M. Iohn Fyfe onely excepted comfort their countrey with their bodily presence yet made he them fructifie in his Church and raised them up Lyghts out of darknesse to the praise of his own mercy and to the just condemnation of them that then ruled To wit of the King Counsell and Nobility yea of the whole people who suffered such notable personages without crimes counted to be unjustly persecuted and so exiled others were after even so dealt withall but of them we shall speak in their own place No sooner gate the Bishops opportunity which alwayes they sought but so soon renewed they the battell against Jesus Christ. For the aforesaid leprous Bishop in the yeere of God 1534. caused to be summoned Sir William Kyrk Adam Dayis Henry Kernes Iohn Stewart of Leyth with divers others such as Master William Iohnston Advocate Master Henry Henderson Schoole-master of Edenburgh of whom some compeered in the Abbey Kyrk of Halyrud-house and so abjured and publikely burnt their Bills others compeered not and therefore was exiled But in judgement were produced two to wit David Straton a Gentleman and Master Norman Gowrlay a man of reasonable erudition of whom we may shortly speak In Master Norman appeared knowledge albeit joyned with weaknesse But in David Straton could onely be espied for the first a hatred against the pride and avaritiousnesse of Priests for the cause of his delation was he had made to himselfe one Fish-boat to go to the sea The Bishop of Murray then being Prior of Saint Andrews and his agents urged him for the tythe thereof His answer was If they would have tythe of that which his servants wan in the sea it were but reason that they should come and receive it where they got the stocke and so as it was constantly affirmed he caused his servants to cast the tenth fish in the sea again Processe of cursing was laid against him for not paying such tythes which when he contemned he was summoned to answer for Heresie It troubled him vehemently and therefore he began to frequent the company of such as were godly for before he had been a man very stubborne and one that despised all reading chiefly of those things that were godly but miraculously as it were he appeareth to be changed for he delighteth in nothing but in hearing of reading for himselfe could not reade and was a vehement exhorter of all men to concord and quietnesse and the contempt of the world He frequented much the company of the Laird of Dun Areskin whom God in those daies had marvellously illuminated upon a day as the Laird of Lawriston that yet liveth then being a young man was reading unto him in the New Testament in a certain quiet place in the fields as God had appointed he chanced to read these Sentences of our Master Jesus Christ He that denieth me before men or is ashamed of me in the midst of this wicked generation I will deny him in the presence of my Father and before his Angels At which words he suddenly being as one revived cast himselfe upon his knees and extending both hand and visage constantly to the heaven a reasonable time at length he burst forth in these words O Lord I have been wicked and justly mayest thou withdraw thy grace from me but Lord for thy mercies sake let me never deny thee nor thy Trueth for fear of death or corporall paine The issue declared that his prayer was not vain for when he with the aforesaid Master Norman was produced in judgement in the Abbey of Halyrud-House the King himselfe all clad in red being present great labour was made that the said David Straton should have recanted and burnt his Bill But he ever standing at his defence alleadging that he had not offended in the end was adjudged to the fire and then when he perceived the danger asked grace at the King which he would willingly have granted unto him the Bishops proudly answered That the Kings hands were bound in that case and that he had no grace to give to such as by their Law were condemned And so was he with the said Master Norman after dinner upon the seven and twentieth day of August in the yeere of our Lord 1534. aforesaid led to a place besides the roode of greene side and there they two were both hanged and burnt according to the mercy of the Papisticall Church To that same diet were summoned as before we have said others of whom some escaped into England and so for that present escaped the death This their tyranny notwithstanding the knowledge of God did wonderfully increase within this Realme partly by reading partly by brotherly conference which in those dangerous dayes was used to the comfort of many but chiefly by Merchants and Mariners who frequenting other countreys heard the true Doctrine affirmed and the vanity of the Papisticall Religion openly rebuked Amongst whom were those of Dondie and Lieth principals against whom was made a very strait inquisition by David Beton cruell Cardinall And divers were compelled to abjure and burne their Bills some in Saint Andrews and some at Edinburgh About the same time Captaine Iohn Berthwick Provost of Lithcow was burnt in figure but by Gods providence escaped their furie And this was done for a spectacle and triumph to Mary of Lorraine lately arrived from France as wife to Iames the fifth King of Scots what plagues she brought with her and how they yet continue such as are not blinde may manifestly see The rage of these bloody beasts proceeded so farre that the Kings Court it selfe escaped not that danger for in it divers were suspected and some accused And yet ever did some lyght burst out in the midst of darknesse for the trueth of Christ Jesus entred even into the Cloisters as well of Friars and Monks as of Channons Iohn Lyn a gray Frier left his hypocriticall habit and the den of those murtherers the gray Friers A black Frier called Frier Killor set forth the History of Christs passion in forme of a Play which he both Preached and practised openly in Sterlin the King himselfe being present upon a Good-Friday in the Morning in the which all things were so lively expressed that the
very simple people understood and confessed That as the Priests and obstinate Pharisees perswaded the people to refuse Christ Jesus and caused Pilate to condemne him So did the Bishops and men called Religious blinde the people and perswade Princes and Judges to persecute such as professe Christ Jesus his blessed Gospel This plain speaking so inflamed the hearts of all that bare the Beasts mark that they ceased not till the said Friar Killâ—r and with him Frier Beaverege Sir Duncane Symson Robert Forester Gentleman and Deane Thomas Forrat Channon regular and Vicar of Dolour a man of upright life who altogether were cruelly murthered in one fire upon the Castle hill the last of February in the yeere of our Lord 1538. This cruelty was used by the aforesaid Cardinall the Chancellour the Bishop of Glasgow and the incestuous Bishop of Dumblane After that this cruelty was used in Edinburgh upon the Castle hill to the effect that the rest of the Bishops might shew themselves no lesse fervent to suppresse the lyght of God then he of S. Andrews was were apprehended two of the Diocesse of Glasgow The one named Ieronimus Russell a gray Frier a young man of a meeke nature quicke spirit and good Learning And one Alexander Kennedie who passed not eighteen yeers of age one of excellent wit in vulgar Poesie To assist the Bishop of Glasgow in that cruell judgement or at least to dip his hands in the blood of the Saints of God were sent Master Iohn Lawdâ—r Master Andrew Olyphant and Frier Meitman servants of Satan apt for that purpose The day appointed to the cruelty approached The two poore Saints of God were presented before those bloody butchers grievous were the crimes that were laid to their charge Kennedie at the first was faint and gladly would have recanted but while the place of repentance was denied unto him the spirit of God which is the spirit of all comfort began to work in him yea the inward comfort began to burst forth as well in visage as in tongue and word for his countenance began to be cheerfull and with a joyfull voice upon his knees he said O eternall God how wonderfull is that love and mercy that thou bearest unto mankinde and unto me the most caitife and miserable wretch above all others For even now when I would have denied thee and thy Son our Lord Iesus Christ my onely Saviour and so have cast my self into everlasting damnation Thou by thine own hand hast pulled me from the very bottome of hell and made me to feele that heavenly comfort which takes from me that ungodly feare wherewith before I was oppressed Now I defie death do what ye please I praise my God I am ready The godly and learned Ieronimus railed upon by these godlesse Tyrants answered This is your houre and power of darknesse Now sit ye as Iudges and we stand wrongfully accused and more wrongfully to be condemned but the day shall come when our innocencie shall appeare and that ye shall see your own blindnesse to your everlasting confusion Go forward and fulfill the measure of your iniquity While that these servants of God thus behaved themselves a variance ariseth betwixt the Bishop and the beasts that came from the Cardinall For the Bishop said I thinke it better to spare these men then to put them to death Whereat the idiot Doctors offended said What will ye do my Lord will ye condemne all that my Lord Cardinall and the other Bishops and we have done If so ye do ye shew your selfe enemy to the Church and us and so we will repute you be ye assured At which words the faithlesse man afraid adjudged the innocents to die according to the desire of the wicked The meeke and gentle Ieronimus Russell comforted the other with many comfortable sentences oft saying unto him Brother fear not more mighty is he that is in us than he that is in the world the pain that we shall suffer is short and shall be light but our joy and consolation shall nevea have end and therefore let us contend to enter in unto our Master and Saviour by the same strait way which he hath taken before us Death cannot destroy us for it is destroyed already by him for whose sake we suffer With these and the like comfortable sentences they passed to the place of execution and constantly triumphed over death and Sathan even in the midst of the flaming fire And thus did those cruell beasts intend nothing but murther in all the quarters of this Realme for so far had they blinded and corrupted the inconsiderate Prince that he gave himself to obey the tyrannie of those bloodie beasts and he made a solemne Vow That none should be spared that was suspect of Heresie yea although it were his own son To presse and push him forward in this his fury he lacked not flatters enow for many of his Minions were pensioners to Priests Amongst whom Oliver Synclare yet remaining enemy to God was principall And yet did not God cease to give that blinded Prince documents that some sudden punishment was to fall upon him if he did not repent and amend his life and that his own mouth did confesse For after that Sir Iames Hamilton was beheaded justly or unjustly we dispute not this Vision came unto him as to his familiars himself did declare the said Sir Iames appeared unto him having in his hands a drawn sword with the which he stroke from the King both the arms saying to him these words Take that till thou receive a finall payment for all thy impiety This Vision with sorrowful countenance he shewed on the morrow and shortly thereafter died his two sons both within the space of 24 hours yea some say within the space of six hours In his own presence George Steill his greatest flatterer and greatest enemy to God that was in his Court dropped off his horse and died not saying one word that same day that in audience of many the said George had refused his portion of Christs Kingdom if the prayers of the Virgin Mary should not bring him thereto How terrible a Vision the said Prince saw lying in Lintlightow that night that Thomas Scot Justice Clerk died in Edinburgh men of good credite can yet report For afraid at midnight or after he called aloud for Torches and raised all that lay beside him in the Pallace and told that Thomas Scot was dead for he had been at him with a company of devills and had said unto him these words O we to the day that ever I knew thee or thy service for serving of thee against God against his servants and against Iustice I am adjudged to endlesse torment How terrible voyces the said Thomas Scot pronounced before his death men of all estates heard and some that yet live can witnesse his voice ever was Iusto Dei judicio condemnatus sum that is I am condemned by
after in Seaton But at length by Bribes given to the said Lord Seaton and to the old Laird of Lethington he was restored to Saint Andrewes from whence he wrought all mischief as we shall after heare The PARLIAMENT approached which was before EASTER there began question of the abolishing of certaine Tyrannicall ACTS made before at the Devotion of the Prelates for the maintaining of their Kingdome of Darkenesse To wit That under paine of Heresie no man should reade any part of the Scriptures in the Vulgar Tongue neither yet any Tractate or Exposition of any place of Scripture Such Articles began to come in question we say And men began to enquire If it were not lawfull to men that understood no Latine to use the word of their Salvation in the Tongue they understood as it was for the Latine men to have it in Latine Grecians or Hebrews to have it in their Tongues It was answered That the Church he means the Prelats first had forbidden all Tongues but the three viz. Hebrew Greek and Latine But men demanded when that Inhibition was given and what Counsell had ordained it considering that in the dayes of Chrysostome he complained That the people used the Psalmes and other holy Books in their owne Tongues And if ye will say they were Greeks and understood the Greek Tongue We answere That Christ Jesus commanded his word to be Preached to all Nations now if it ought to be Preached to all Nations it must be Preached in the Tongue they understand Then if it be lawfull to Preach and heare it Preached in all Tongues Why should it not be lawfull to reade it and hear it read in all Tongues to the end that the people may try the spirits according to the commandment of the Apostle Beaten with these and other Reasons they denied not but it might be read in the Uulgar Tongue provided if the Translation were true It was demanded What could be reprehended in it And when much searching was made nothing could be found But that Love say they was put in the place of Charity When the Question was asked What difference was betwixt the one and the other and if they understood the nature of the Greek term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were dumb Reasoned for the party of the seculars The L. Ruthwen father to him that prudently gave counsell to take just punishment upon that knave David for that he abused the unhappy K. Henry Stuart in mo cases then one a stout and a discreet man in the cause of God and M. Henry Balneves an old professour For the part of the Clergy one Hay Dean of Lastarrik and certain old Bishops with him The conclusion was the Commissioners of Broughes and a part of the Nobility required of the Parliament that it might be Enacted That it should be lawfull to every man to use the benefit of the Translation which then they had of the Old and New Testament together with the benefit of other Treatises containing wholsome Doctrine untill such time as the Prelats and other Church-men should give and set forth unto them a Translation more correct The Clergie hereto long repugned But in the end convinced by Reasons and by multitude of voyces in their contrary they also condescended And so by Act of Parliament it was made free to all men and women to read the Scriptures in their owne Uulgar Tongue and so were all Acts made to the contrary abolished This was no small Victorie of CHRIST JESUS fighting against the conjured enemies of his Veritie No small comfort to such as before were holden in such bondage that they durst not have read The Lords Prayer The ten Commandments nor The Articles of their Faith in the Uulgar Tongue but they should have been accused of Heresie Then might have beene seene the Bible lying almost upon every Gentlemans Table The New Testament was borne about in many mens hands We grant that some alas prophaned that blessed Word for some that perchance had never read ten Sentences in it had it most common in their hand they would chop their familiars on the cheeke with it and say This hath lyne under my beds feet these ten yeers Others would glory O how oft have I been in danger for this Booke how secretly have I stollen from my wife at midnight to reade upon it And this was done we say of many to make cowrt and curry favour thereby For all men esteemed the Governour to have been one of the most fervent Protestants that was in Europe Albeit we say that many abused that libertie granted of God miraculously yet thereby did the knowledge of God wonderously increase and God gave his holy spirit to simple men in great abundance Then were set forth works in our owne Tongue besides those that came from England that did disclose the pride the craft the tyrannie and abuses of that Romane Antichrist The fame of our Governour was spread in divers countreys and many praised God for him King Henry the eight sent unto him his Ambassadour M. Radulph Saidlair who lay in Edinburgh a great part of the Summer his Commission and Negotiation was to contract a perpetuall amitie betwixt England and Scotland The occasion whereof God had so offered that to many men it appeared that from heaven he had declared his good pleasure in that behalfe For to King Henry of Iane Seymer after the death of Queene Katherine and of all others that might have made his Marriage suspect was given a sonne Edward the sixth of blessed memory elder some yeeres then our Mistresse and unto us was left a Queene as before we have heard This wonderfull providence of God caused men of greatest judgement to enter into disputation with themselves Whether that with good conscience any man might repugne to the desires of the King of England considering that thereby all occasion of Warre might be cut off and great commodity might ensue to this Realme The offers of King Henry was so large and his demands so reasonable that all that loved quietnesse were content therewith There were sent from the Parliament to King Henry in Commission Sir Iames Lermont and M. Henry Balnevis who long remaining in England so travailed that all things concerning the Marriage betwixt Edward the sixth and Mary Queen of Scots was agreed upon except the time of her deliverance to the custody of English-men Upon the finall conclusion of the which head were added to the former Commissioners William Earle of Glencarne and Sir George Dowglas to whom was given ample Commission and good Instructions In Scotland remained M. Radulph Saidlaire advertisements past so frequently betwixt yea the hands of our Lords liberally were anointed besides other commodities promised and of some received for divers Prisoners taken at Solway mosse were sent home free upon promise of their fidelity which as it was kept the issue will witnesse But in the end so well were all once content the Cardinall the
sat downe upon his knees and rose againe And thrice he said these words O thou Saviour of the world have mercy on me Father of heaven I commend my spirit into thy holy hands When he had made this Prayer he turned him to the people and said these words having obtained leave to speak a little I beseech you Christian brethren and sisters that ye be not offended at the Word of God for the affliction and torments which ye see already prepared for me But I exhort you that ye love the Word of God for your salvation and suffer patiently and with a comfortable heart for the Words sake which is your undoubted salvation and everlasting comfort Moreover I pray you shew my brethren and sisters which have heard me oft before that they cease not nor leave off to learne the word of God which I taught them after the grace given unto me for no persecutions nor troubles in this world which last not And shew unto them that my Doctrine was no wives fables after the constitutions made by men And if I had taught mens doctrine I had gotten greater thanks by men But for the Words sake and true Gospel which was given to me by the grace of God I suffer this day by men not sorrowfully but with a glad heart and minde For this cause I was sent That I should suffer this fire for Christs sake Consider and behold my visage ye shall not see me change my colour This grim fire I fear not and so I pray you for to do if that any persecution come unto you for the Words â—ake and not to fear them that slay the body and have no power afterward to slay the soul. Some have said of me That I taught that the soul of man should sleep untill the last day But I know surely and my faith is such That my soul shall sup with my Saviour this night ere it be six hours for whom I suffer this Then he prayed for them which accused him saying I beseech the Father of heaven to forgive them that have of any ignorance or else of any evil minde forged lies upon me I forgive them with all my heart I beseech Christ forgive them that have condemned me to death this day ignorantly And last of all he said to the people on this manner I beseech you brethren and sisters to exhort your Prelats to the learning of the Word of God that they may be ashamed to do evil and learn to do good And if they will not convert themselves from their wicked errour there shall hastily come upon them the wrath of God which they shall not eschew Many faithfull words said he in the meane time taking no heed or care of the cruell torments which were then prepared for him Then the Executioner that was his tormentor sate down upon his knees and said Sir I pray you forgive me for I am not guilty of your death To whom he answered Come hither to me When he was come to him he kissed his cheek and said Lo here is a token that I forgive thee my heart do thy Office And then by and by the Trumpet sounding he was tyed to the stake and the fire kindled The Captain of the Castle for the love he bore to M. Wischarde drew so neer to the fire that the flame thereof did him harme he wished M. Wischarde to be of good courage and to beg from God the forgivenesse of his sins to whom M. Wischarde answered thus This fire torments my body but no wayes abates my spirit Then M. Wischarde looking towards the Cardinall said He who in such state from that high place feedeth his eyes with my torments within few dayes shall be hanged out at the same window to be seen with us much ignominy as he now leaneth there in pride Then with this the Executioner drawing the Cord stopt his breath presently after the fire being great he was consumed to powder The Prelats would not suffer any prayers to be made for him according to their Custome After the death of Master Wischarde the Cardinall was cryed up by his flatterers and all the rabble of the corrupt Clergie as the onely Defender of the Catholike Church and punisher of hereticks neglecting the authority of the sluggish Governour And it was said by them That if the great Prelates of latter dayes both at home and abroad had been so stout and zealous of the credit of the Catholike Church they had not onely suppressed all hereticks but also kept under the Lay-men who were so froward and stubborne On the other side when that the people beheld the great tormenting of that innocent they could not withhold from piteous mourning and complaining of the innocent lambs slaughter After the death of this blessed Martyr of God began the people in plaine speaking to damne and detest the cruelty that was used yea men of great birth and estimation and honour at open tables avowed That the blood of the said Master George should be revenged or else it should cost life for life and that in a short time they should be like hogs kept for slaughter by this vitious Priest and wicked Monster which neither minded God nor cared for man Amongst those that spake against the Cardinalls cruelty Iohn Lesley brother to the Earle of Rothes was chief with his Cozen Norman Lesley who had been a great follower of the Cardinall and very active for him but a little before fell so foule with him that they came to high reproaches one with another The occasion of their falling out was a private businesse wherein Norman Lesley said he was wronged by the Cardinall On the other side the Cardinall said he was not with respect used by Norman Lesley his inferiour The said Iohn Lesley in all companies spared not to say That that same dagger shewing forth his dagger and that same hand should be put in the Cardinalls brest These brutes came to the Cardinalls ears but he thought himselfe stout enough for all Scotland For in Babylon that is in his new Block-House he was sure as he thought and upon the fields he was able to match all his enemies And to speak the truth the most part of the Nobility of Scotland had either given unto him their Bands of Manred or else were in confederacy and promised amity with him and so he gave his bastard eldest daughter in Marriage to the Earl of Crawford his eldest son and heir and caused the Wedding to be celebrate with such State as if she had been a Princes lawfull daughter He onely feared them in whose hands God did deliver him and for them he laid his nets so secretly as that he made a full compt that their feet could not escape as we shall after hear And something of his former practices we may recompt After Easter he came to Edinburgh to hold the Seingnye as the Papists termed then their unhappy Assembly of Baals shaven sort It was bruted that
the Castle-hill And so began they again to pollute the land which God had lately plagued for yet their iniquity was not come to full ripenesse as that God would that they should be manifested to this whole Realme as this day they are to be Fagots prepared for everlasting fire and to be men whom neither Plagues may correct nor the light of Gods Word convert from their darknesse and impiety The Peace as is said is contracted The Queen Dowager past by sea to France with Gallies that for that purpose were prepared and took with her divers of the Nobility of Scotland The Earles Huntley Glencarne Mershell Cassiles The Lords Maxwell Fleiming Sir George Dowglas together with all the late Kings naturall sons and divers Barons and Gentlemen of Ecclesiasticall estate the Bishop of Galloway and many others with promise that they should be richly rewarded for their good service What they received we cannot tell but few were made rich at their returning The Dowager had to practise somewhat with her brethren the Duke of Gwise and the Cardinall of Loraine The weight whereof the Governour after felt for shortly after her returne was the Governour deposed of the government justly by God but most unjustly by man and she made Regent in the yeer of our Lord 1554. and a Crown put upon her head as seemly a sight if men had eyes as to put a Saddle upon the backe of an unruly Cow And so began she to practise practise upon practise How France might be advanced her friends made rich and she brought to immortall glory For that was her common talk So that I may procure the wealth and honour of my Friends and a good fame unto my selfe I regard not what God do after with me And in very deed in deep dissimulation to bring her owne purpose to effect she passed the common sort of women as we will after heare But yet God to whose Gospel she declared her selfe enemie in the end frustrated her of all her devices Thus did light and darknesse strive within the Realme of Scotland The darknesse ever before the World suppressing the light from the death of that notable servant of God Master Patricke Hamilton untill the death of Edward the sixth the most godly and most vertuous King that had been known to have reigned in England or elsewhere these many yeeres by past who departed the miseries of this life the sixth of July Anno 1553. The death of this Prince was lamented of all the godly within Europe for the graces given unto him of God as well of nature as of erudition and godlinesse passed the measure that accustomably is used to be given to other princes in their greatest perfection and yet exceeded he not 16 yeers of age What Gravity above age What Wisdom wherein he passed all understanding or expectation of man And what Dexterity in answering in all things proposed were in that excellent Prince The Ambassadours of all Countries yea some that were mortall enemies to him and to his Realme amongst whom the Queen Dowager of Scotland was not the least could and did testifie For the said Queen Dowager returning from France through England communed with him at length and gave record when she came to this Realme That she found more wisdome and solide judgement in young King Edward then she would have looked for in any three Princes that were then in Europe His liberality towards the godly and learned that were in other Realms persecuted was such as Germans French-men Italians Scots Spaniards Polonians Grecians and Hebrews born can yet give sufficient document For how honourably was Martin Bucer Peter Martyr Iohn Alasco Emanuel Gualterus and many others upon his publike stipends entertained their parents can witnesse and they themselves during their lives would never have denied After the death of this most vertuous Prince of whom the godlesse people of England for the most part were not worthy Satan intended nothing lesse then the light of Jesus Christ utterly to have been extinguished within the whole Isle of Britain For after him was raised up in Gods hot displeasure that Idolatresse and mischievous Mary of the Spaniards blood a cruell persecutrix of Gods people as the acts of her unhappy reigne can sufficiently witnesse And in Scotland that same time as we have heard reigned that crafty practiser Mary of Loraine then named Regent of Scotland who bound to the devotion of her two brethren the Duke of Guise and Cardinall of Loraine did onely abide the opportunity to cut the throat of all those in whom she suspected any knowledge of God to be within the Realme of Scotland And so thought Satan that his kingdome of darknesse was in quietnesse and rest as well in the one Realme as in the other But that provident eye of our eternall God who continually watches for preservation of his Church did so order all things that Satan shortly after found himselfe farre disappointed of his conclusion taken For in that cruell persecution used by Queen Mary of England were godly men dispersed into divers nations of whom it pleased the goodnesse of God to send some unto us for our comfort and instruction And first came a simple man William Harlaw whose erudition although it excell not yet for his whole and diligent plainnesse in Doctrine is he to this day worthy of praise and remaines a fruitfull member within the Church of Scotland After him came that notable man Iohn Willocke as one that had some Commission to the Queen Regent from the Dutchesse of Emden But his principall purpose was to essay what God would worke by him in his native countrey These two did sometimes in severall companies assemble the brethren who by their exhortations began greatly to be encouraged and did shew that they had an earnest thirst of godlinesse And last came Iohn Knox in the end of the harvest Anno 1555. who first being lodged in the house of that notable man of God Iames Sime began to exhort secretly in that same house whereunto repaired the Laird of Dun David Forresse and some certain personages of the Town amongst whom was Elizabeth Adamson then spouse to Iames Barrone Burgesse of Edinburgh who by reason that she had a troubled conscience delighted much in the company of the said Iohn because that he according to the grace given unto him opened more fully the Fountaine of Gods Mercies then did the common sort of Teachers that she had heard before for she had heard none except Friers and did with such greedinesse drinke thereof that at her death she did expresse the fruit of her hearing to the great comfort it of all those that repaired unto her For albeit she suffered most grievous torment in her body yet out of her mouth was heard nothing but praising of God except that sometimes she lamented the troubles of those that were troubled by her Being sometimes demanded by her sisters What she thought of that pain which she then
commends to the poore Cardinall of Loraine The freedomes of Scottish Merchants were restrained in Roane and they compelled to pay Tole and Taxations others then their ancient Liberties did beare To bring this head to passe to wit to the Matrimoniall Crown the Queen Regent left no point of the Compasse unsailed with the Bishops and Priests She practised on this manner Ye may clearely see that I cannot do what I would within this Realme for these Hereticks and Confederates of England are so banded together that they stop all good order But will ye be favourable unto me in this suit of the Matrimoniall Crowne to be granted to my daughters husband Then shall we see how I shall handle these Heretickes and Traitours ere it be long And in very deed in these her promises she meant no deceit in that behalfe Unto the Protestants she said I am not unmindfull how oft ye have solicited me for Reformation in Religion and gladly would I consent thereunto but ye see the power and craft of the Bishop of S. Andrews together with the power of Duke Hamilton and of Church-men ever to be bent against me in all my proceedings so that I may do nothing unlesse the full authority of this Realme be delivered to the King of France which cannot be but by donation of the Crowne Matrimoniall which thing if ye will bring to passe then devise ye what ye please in matters of Religion and they shall be granted With this Commission and Credit was Lord Iames then Prior of S. Andrews directed to the Earle of Argyle with moe other promises then we list to rehearse By such dissimulation to those that were simple and true of heart inflamed she them to be more fervent in her Petition then her selfe appeared to be And so at the Parliament holden at Edinburgh in the moneth of October in the yeere of God 1558. it was clearely voed no man reclaiming except the Duke for his interest and yet for it there was no better Law produced except that there was a solemne Masse appointed for that purpose in the Pontificall This head obtained whereat France and she principally shot what faith she kept to the Protestants in this our second Book shall be declared In the beginning whereof we may more amply rehearse some things that in this our first are summarily touched The end of the first Booke The Second Booke OF THE HISTORY OF Things done in SCOTLAND in the Reformation of Religion Beginning in the yeere of our Lord God 1558. OUr purpose was to have made the beginning of our History from the things that were done from the yeere of God 1558. till The Reformation of Religion which of Gods mercy we once possessed and yet in Doctrine and in the right use of administration of Sacraments do possesse But because divers of the godly as before is said earnestly required That such persons as God raised up in the midst of darkenesse to oppose themselves to the same should not be omitted We obeyed their Request and have made a short Rehearsall of all such matters as concerne Religion from the death of that notable Servant of God Master Patricke Hamilton unto the aforesaid yeere when that it pleased God to looke upon us more mercifully then we deserve and to give unto us greater boldnesse and better albeit not without hazard and trouble successe in all our enterprizes then we looked for as the true Narration of this second Booke shall witnesse The PREFACE whereof followeth The Preface LEst that Sathan by our silence shall take occasion to blaspheme and to slander us the Protestants of the Realme of Scotland as that our fact tended rather to Sedition and Rebellion then to Reformation of Manners and abuses in Religion We have thought expedient so truely and briefly as we can to commit to writing the causes moving us as we say and great part of the Nobility and Barons of the Realme to take the sword of just Defence against those that most unjustly seek our destruction And in this our confession we shall faithfully declare What moved us to put our hands to the Reformation of Religion How we have proceeded in the same What we have asked and what presently we require of the sacred Authority To the end that our Cause being knowne as well our enemies as our brethren in all Realmes may understand how falsly we are accused of tumult and Rebellion and how unjustly we are persecuted by France and by their Faction And also that our brethren naturall Scotish-men of whatsoever Religion they be may have occasion to examine themselves If they can with safe conscience oppose themselves to us who seek nothing but Christ Iesus his glorious Gospel to be preached his holy Sacraments to be truely ministred Superstition Tyranny and Idolatry to be suppressed in this Realme And finally This our native Countrey to remaine free from the Bondage and Tyranny of Strangers While that the Queen Regent practised with the Prelats how that Christ Jesus blessed Gospel might utterly be suppressed within Scotland God so blessed the labours of his weak servants that no small part of the Barons of this Realme began to abhorre the Tyranny of the Bishops God did so open their eyes by the light of his Word that they could cleerly discerne betwixt Idolatry and the true honouring of God Yea men almost universally began to doubt whether they could God not offended give their bodily presence to the Masse or yet offer their children to the Papisticall Baptisme The doubts when the most godly and the most learned in Europe had answered both by word and writing affirming That neither of both we might do without perill of our souls we began to be more troubled For then also began men of estimation and those that bare rule amongst us to examine themselves concerning their duties as well towards Reformation of Religion as towards the just defence of their brethren most cruelly persecuted And so began divers questions to be moved to wit If that with safe conscience such as were Iudges Lords and Rulers of the People might serve the higher Powers in maintaining of Idolatry in persecuting their Brethren and in suppressing Christs Truth Or Whether they to whom God in some case hath committed the Sword of Iustice might suffer the blood of their Brethren to be shed in their presence without any declaration that such Tyranny displeased them By the plain Scriptures it was found That a lively faith required a plaine Confâ—ssion when Christs Truth is oppugned That not onely are they guilty that do evil but also they that consent to evil And plain it is That they consent to evil who seeing iniquity openly committed by their silence seem to justifie and avow whatsoever is done These things being resolved and sufficiently proved by evident Scriptures of God we began every man to look more diligently to his Salvation For the Idolatry and Tyranny of the Clergy called
Church the Queene our Soveraigne her honourable and gracious Husband the abilitie of their succession your Majestie Regent the Nobilitie and whole State of this Realme Secondly If it shall happen in our said meetings any hard place of Scripture to be read of which without explanation hardly can arise any profit to the hearers that it shall be lawfull to any qualified persons in knowledge being present to interpret and open up the said hard places to Gods glory and to the profit of the Auditory And if any thinke that this libertie should be occasion of Confusion Debate or Heresie we are content that it be provided that the said Interpretation shall underly the judgement of the godly and most learned within the Realme at this time Thirdly That the holy Sacrament of Baptisme may be used in the Vulgar Tongue that the God-fathers and Witnesses may not onely understand the points of the League and Contract made betwixt God and the Infant but also that the Church then assembled more gravely may be informed and instructed of their duties which at all times they owe to God according to that promise made unto him when they were received into his houshold by the lavacre of spirituall regeneration Fourthly We desire that the holy Sacrament of the Lords Supper or of his blessed Body and Blood may likewise be ministred unto us in the Vulgar Tongue and in both kindes according to the plaine Institution of our Saviour Christ Iesus And lastly We most humbly require That the wicked slanderous and detestable life of Prelats and of the state Ecclesiasticall may be reformed that the people by them have not occasion as of many dayes they have had to contemne their Ministerie and the Preaching whereof they should be Messengers And if they suspect that we rather envying their honours or coveting their riches and possessions then Zealously desiring their amendment and salvation do travell and labour for this Reformation We are content that not onely the Rules and Precepts of the New Testament but also the Writings of the ancient Fathers and the godly and approved Lawes of Justinian the Emperour decide the controversie betwixt us and them And if it shall be found that either malevolently or ignorantly we aske more then these three forenamed have required and continually do require of able and true Ministers in Christs Church we refuse not correction as your Majestie with right judgement shall think meet But if all the forenamed shall condemne that which we condemne and approve that which we require Then we most earnestly beseech your Majestie that notwithstanding the long custome which they have had to live at their lust that they be compelled either to desist from Ecclesiasticall administration or to discharge their duties as becometh true Ministers So that the grave and godly face of the Primitive Church reduced Ignorance may be expelled True Doctrine and good Manners may once againe appeare in the Church in this Realme These things we as most obedient Subjects require of your Majestie in the Name of the eternall God and of his Son Christ Iesus in presence of whose Throne judiciall ye and all other that heere in earth beareth authority shall give account of your temporall regiment The spirit of the Lord Iesus move your Majesties heart to Iustice and Equity These our Demands being proposed the State Ecclesiasticall began to storme and to devise all manner of lies to deface the equitie of our cause They bragged as that they would have publike Disputation which also we most earnestly required two things being provided First That the plaine and written Scriptures of God should decide all Controversies Secondly That our brethren of whom some were then exiled and by them unjustly condemned might have free accesse to the said Disputation and safe-conduct to return to their dwelling places notwithstanding any Processe which before had been laid against them in matters concerning Religion But these being by them utterly denied for no Judge would they admit but themselves their Counsels and Canon Law They and their faction began to draw certain Articles of reconciliation promising unto us If we would admit the Masse to stand in its former reverence and estimation Grant Purgatory after this life Confesse prayer to Saints and for the dead and suffer them to enjoy their accustomed Rents Possession and Honour That then they would grant us to pray and baptize in the Vulgar Tongue so that it were done secretly and not in the open assembly But the grosenesse of these Articles was such that with one voice we refused them and constantly craved justice of the Queene Regent and a reasonable answer of our former Petitions The Queene then Regent a woman crafty dissimulate and false-thinking to make her profit of both parties gave to us permission to use our selves godly according to our desires provided that we should not make publike assemblies in Edinburgh nor Lieth and did promise her assistance to our Preachers untill some uniform order might be established by a Parliament To them we mean the Clergie she quietly gave signification of her minde promising that how soon any opportunity should serve she should so put order to these matters that after they should not be troubled for some say they gave her a large purse 40000. l. Turn or Scots gathered by the Laird of Earleshale We nothing suspecting her doublenesse nor falshood departed fully contented with her answer and did use our selves so quietly that for her pleasure we put silence to Iohn Dowglas who publikely would have preached in the Town of Lieth for in all things we sought the contentment of her minde so far as God should not be offended against us for obeying her in things as we thought unlawfull Shortly after these things that cruell Tyrant and unmercifull hypocrite falsly called Bishop of S. Andrews apprehended that blessed Martyr of Christ Jesus Walter Mill a man of decrepite age whom most cruelly and most unjustly he put to death by fire in Saint Andrews the twenty eighth day of April in the yeere of God 1558. Which thing did so highly offend the hearts of all godly that immediatly after his death began a new fervencie among the whole people yea even in the Towne of Saint Andrews began the people plainely to condemne such unjust crueltie And in testification that they would his death should abide in recent memory there was cast together a great heap of stones in the place where he was burnt The Bishop and Priests thereat offended caused once or twice to remove the same with denunciation of cursing if any man should there lay any stones But in vaine was that winde blowne for still was the heape made till that the Priests and Papists did steale away by night the stones to build their walls and to other their private uses We suspecting nothing that the Queene Regent was consenting to the forenamed murther most humbly did complain of such unjust crueltie
Charter-house was permitted to take with him even as much gold and silver as he was able to carry So were mens consciences beaten with the Word that they had no respect to their own particular profit but onely to abolish Idolatry the places and Monuments thereof in which they were so busie and so laborious that within two dayes these three great places Monuments of Idolatry to wit the Black and Gray Theeves and Charter-house Monks a building of wonderous cost and greatnesse was so destroyed that the walls onely did remain of all those great edifices Which reported to the Queen she was so inraged That she did vow utterly to destroy S. Iohnston man woman and childe and to consume the same by fire and thereafter to salt it in signe of a perpetuall desolation We suspecting nothing such cruelty but thinking that such words might escape her in choler without purpose determined because she was a woman set on fire by the complaints of those hypocrites who flocked unto her as Ravens to a carion We we say suspecting nothing such beastly cruelty returned to our own houses leaving in S. Iohnston Iohn Knox to instruct the people because they were yong and rude in Christ. But she set on fire partly by her own malice partly by commandment of her friends in France and not a little by bribes which she and Monsieur Dosell received from the Bishops and the Priests here at home did continue still in her rage And first she sent for all the Nobility to whom she complained That we meaned nothing but Rebellion She did grievously lament the destruction of the Charter-house because it was a Kings foundation and there was the tombe of King Iames the first and by such other perswasions she made the most part of them grant to pursue us And then incontinent sent she for her French men For that was and ever hath been her joy to see Scottish men dip one with anothers blood No man was at that time more franke against us then was Duke Hamilton led by that cruell beast the Bishop of Saint Andrews and by those that yet abuse him the Abbot of Kilvinning and Matthew Hamilton of Milburne two chiefe enemies to the Duke and to his whole house but in so far as thereby they may procure their own particular profit These and such other pestilent Papists ceased not to cast fagots on the fire continually crying Forward upon these Hereticks we shall once rid this Realme of them The certaintie hereof coming to our knowledge some of us repaired to the Towne againe about the two and twentieth day of May and there did abide for the comfort of our brethren Where after Invocation of the Name of God we began to put the Town and our selves in such strength as we thought might best serve for our just defence And because we did not utter despaire of the Queens favour we caused to forme a Letter to her Majestie as followeth To the Queenes Majestie Regent all humble obedience and dutie premised AS heretofore with jeopard of our lives and yet with willing hearts we have served the authoritie of Scotland and your Majestie now Regent in this Realme in service to our bodies dangerous and painefull so now with most dolorous mindes we are constrained by unjust tyrannie purposed against us to declare unto your Majestie That except this crueltie be stayed by your wisdome we shall be compelled to take the sword of just defence against all that shall pursue us for the matter of Religion and for our conscience sake which ought not nor may not be subject to mortall creatures further then by Gods Word man is able to prove that he hath power to command us We signifie moreover unto your Majestie That if by rigour we be compelled to seek the extreame defence that we will not onely notifie our innocencie and Petition to the King of France to our Mistresse and to her husband but also to the Princes and Counsell of every Christian Realme declaring unto them That this cruell unjust and most tyrannicall murther intended against Townes and multitudes was and is the onely cause of our revolt from our accustomed obedience which in Gods presence we faithfully promise to our Soveraigne Mistresse to her husband and unto your Majestie Regent Provided that our consciences may live in that Peace and Libertie which Christ Iesus hath purchased to us by his blood and that we may have his Word truely Preached and holy Sacraments rightly ministred unto us without which we firmely purpose never to be subject to mortall man For better we think to expose our bodies to a thousand deaths then to hazard our souls to perpetuall damnation by denying Christ Iesus and his manifest Veritie which thing not onely do they who commit open Idolatry but also all such as seeing their brethren pursued for the cause of Religion and having sufficient means to comfort and assist them do neverthelesse withdraw from them their dutifull support We would not your Majestie should be deceived by the false perswasions of those cruell beasts the Church-men who affirme That your Majestie needeth not greatly to regard the losse of us that professe Christ Iesus in this Realme If as God forbid ye give ear to their pestilent counsell and so use against us this extremity pretended it is to be feared That neither ye neither yet your posteritie shall at any time after this finde that obedience and faithfull service within this Realme which as all times you have found in us We declare our judgements freely as true and faithfull Subjects God move your Princely heart favourably to interpret our faithfull meaning Further advertising your Majestie That the selfe same thing together with all things that we have done or yet intend to do we will notifie by our Letters to the King of France Asking of you in the Name of the eternall God and as your Majestie tenders the peace and quietnesse of this Realme That ye invade us not with any violence till we receive answer from our Mistresse and her husbâ—nd and from their advised Counsell there And thus we commit your Majestie to the protection of the omnipotent From Saint Johnston the 22 of May 1559. Sic subscribitur Your Majesties obedient Subjects in all things not repugnant to God The faithfull congregation of Christ Iesus in Scotland To the same purpose we wrote to Monsieur Dosell in French requiring of him That by his wisdome he would mitigate the Queenes rage and the rage of the Priests otherwise that flame which then began to burn would so kindle that when some men would it could not be slackned Adding further That he declared himself no faithfull servant unto his Master the King of France if for the pleasure of the Priests he would persecute us and so compell us to take the sword of just defence In like manner we wrote to Captain Serre la Bourse and to all other Captains and French
and short God is witnesse That unfainedly I both love and reverence you Majestie yea I pray that your Raigne may be both prosperous and quiet and that for the quietnesse which Christs Members before persecuted have received under you But yet if I should flatter your Majesty I were no friend but a deceivable traytor and therefore in conscience I am compelled to say That neither the consent of the people the processe of time nor multitude of men can establish a Law which God shall approve but whatsoever he approveth by his Eternall Word that shall be approved and stay constantly firme and whatsoever he condemneth shall be condemned though all men on earth should travell for the justification of the same And therefore Madame the onely way to retain and keep the benefits of God abundantly of late dayes poured upon you and your Realme is unfainedly to render unto God to his mercy and undeserved grace the whole glory of this your exaltation forget your Birth and all Title which hereupon doth hang and consider deeply How for fear of your life you did decline from God and bow to Idolatry going to Masse under your sister Mary her persecution of Gods Saints Let it not appear a small offence in your eyes That you have declined from Christ Jesus in the day of your Battel Neither yet would I that you should esteem that mercy to be vulgar and common which you have received viz. That God hath covered your offence Hath preserved your Person when you were most unthankfull And in the end has exalted and raised you up not onely from the dust but also from the ports of death to rule above his people for comfort of his Kirk It appertaineth to you therefore to ground the justice of your Authority not on that Law which from yeer to yeer doth change but upon the eternall providence of him who contrary to the ordinary course of Nature and without your deserving hath exalted your head If thus in Gods presence you humble your self as in my heart I glorifie God for that rest granted to his afflicted Flock within England under you a weak Instrument so will I with tongue and pen justifie your Authority and Regiment as the holy Ghost hath justified the same in Deborah that blessed Mother in Israel But if you neglect as God forbid these things and shall begin to brag of your Birth and to build your Authority and your Regiment upon your own Law flatter you who so listeth your felicity shall be short Interpret my words in the best part as written by him who is no enemy to your Majestie By divers Letters I have required to visite your Realme not to seek my self neither yet my own ease and benefit which if you now refuse and deny me I must remit my cause to God adding this for conclusion that commonly it is seen That such as refuse the counsel of the faithfull appear it never so sharp are compelled to follow the deceit of flatterers to their own perdition The mighty Spirit of the Lord Jesus move your heart to understand what is said and give unto you the direction of his Spirit and so rule you in all your actions and enterprises that in you God may be glorified his Kirk edified and you your self as a lively Member of the same may be an example of vertue godlinesse of life to all others So be it Of Edinb 28 Iuly 1559. These Letters were directed by Alexander Whitlaw a man that oft had hazarded himself and all that he had for the Cause of God and for his friends being in danger for the same Cause Within a day or two after the departing of the said Alexander there came a Letter from Sir Henry Percie to Iohn Knox requiring him to meet him at Annick the third day of August for such affaires as he would not write nor yet communicate with any but with the said Iohn himselfe while he was preparing himselfe for the journey for Secretary Cecill had appointed to have met him at Stampford the French-men furiously came forth of Dumbar of purpose to have surprised the Lords being in Edinburgh as in the second Book before is declared which stayed the journey of the said Iohn till that God had delivered the innocents from that great danger and then was he sent having in his company M. Robert Hamilton Minister of the Gospel of Jesus Christ directed from the Lords with full Commission and Instructions to decline their whole case and estate wherein they stood Their passage was from Pittenweame by sea they arrived at Holy-Iland and being advertised that Sir Henry Percie was absent from the North They addressed themselves to Sir Iames Crofts then Captain of Barwick and Warden of the East Marches of England They shewed unto him their Credit and Commission He received them courteously and comforted them with his faithfull Counsell which was That they should travell no further neither yet should they be seen in publike and that for divers considerations First The Queen Regent had her spies in England Secondly The Queen and the Councell that favoured our faction would that all things should be secret so long as they might And last said he I think it not expedient that in such rarity of Preachers ye two be any long time absent from the Lords of the Congregation And therefore said he ye shall do best to commit to writing your whole minde and Credit and I shall promise to you upon my honour to have answer at you and at the Lords again before that ye your selves can be at London And where that your Letters cannot expresse all things so fully as your presence could I shall supply the same not onely by my pen but also by my own presence to such as will informe the Councell sufficiently of all things The said Iohn and M. Robert followed his Councell for it was faithfull and proceeded of love at that time they tarried with him very secretly within the Castle of Barwick two dayes In the which time returned Alexander Whitlaw aforesaid with answer to the Lords and unto Iohn Knox. The tenour of whose Letter was this Master Cecils Letter to Iohn Knox. Master Knox NOn est masculus neque fâ—minâ— omnes enim ut ait Paulus unum sumus in Christo Iesu benedictus vir qui confidit in Domino erit Dominus fiducia ejus I have received you Letters at the same time that I thought to have seen your selfe at Stamford What is now hitherto the cause of your let I know not I forbeare to descend to the bottom of things untill I may conferre with such one as ye are And therefore if your chance shall be hereafter to come hither I wish you furnished with good Credit and power to make good resolution Although my answer to the Lords of the Congregation be somewhat obscure yet upon further understanding ye shall finde the matter plaine I need to wish you no more prudencie then
Scotland published by them in Parliament and by the Estates thereof Ratified and Approved as wholesome and sound Doctrine grounded upon the infallible Truth of God MATTH 24. And this glad Tydings of the Kingdom shall be preached thorowout the whole world for a Witnesse unto all Nations and then shall the end come The Preface The States of Scotland with the Inhabitants of the same professing Christ Jesus his holy Gospel To their naturall Countrey-men and unto all other Realmes and Nations professing the same Lord Jesus with them Wish Grace Mercy and Peace from God the Father of our Lord Jesus Christ with the Spirit of righteous Judgement for Salvation LOng have we thirsted dear Brethren to have notified unto the world the sum of that Doctrine which we professe and for the which we have sustained infamy and danger But such hath been the rage of Sathan against us and against Christ Iesus his Eternall Verity lately now again borne amongst us that to this day no time hath been granted unto us to clear our consciences as most gladly we would have done For how we have been tossed a whole yeer past the most part of Europe as we do suppose doth understand But seeing that of the infinite goodnesse of our God who never suffereth his afflicted utterly to be confounded above expectation have we obtained some rest and liberty we could not but set forth this briefe and plain Confession of such Doctrine as is proposed unto us and as we believe and professe partly for satisfaction of our Brethren whose hearts we doubt not have been and yet are wounded by the despightfull rayling of such as yet have not learned to speak well And partly for stopping the mouths of impudent blasphemers who boldly condemne that which they neither heard nor understood Not that we judge that the cankred malice of such is able to be cured by this simple Confession No we know that the sweet savour of the Gospel is and shall be death unto the sons of perdition But we have chief respect to our weak and infirme Brethren to whom we would communicate the bottom of our hearts lest that they be troubled or carried away by diversity of rumours which Sathan spreadeth against us to the defeating of this our most godly enterprise Protesting That if any man will note in this our Confession any Articles or sentence repugning to Gods holy Word that it would please him of his gentlenesse and for Christian charities sake admonish us of the same in writing and we upon our Honours and fidelity do promise unto him satisfaction from the mouth of God that is from his holy Scriptures or else Reformation of that which he shall prove to be amisse For God we take to Record in our consciences That from our hearts we abhorre all Sects of Heresie and all teachers of erroneous doctrine And that with all humility we embrace the purity of Christs Gospel which is the onely food of our soules and therefore so precious unto us that we are determined to suffer the extremest of worldly danger rather then that we will suffer our selves to be defrauded of the same For hereof we are most certainly perswaded That whosoever denieth Christ Iesus or is ashamed of him in presence of men shall be denied before the Father and before his holy Angels And therefore by the assistance of the mighty Spirit of the same our Lord Iesus we firmly purpose to abide to the end in the confession of this our Faith The first Article Of GOD. VVE confesse and acknowledge one onely God to whom onely we must cleave whom onely we must Worship and in whom onely we must put our trust who is Eternall Infinite Unmeasurable Incomprehensiâ—le Omnipotent Invisible one in Substance and yet distinct into three Persons The Father The Son And the holy Ghost by whom we confesse and believe all things in heaven and earth as well Visible as Invisible to have been Created to be Retained in their being and to be Ruled and Guided by his inscrutable Providence to such end as his eternall Wisedom Goodnesse and Justice hath appointed them to the manifestation of his own Glory II. Of the Creation of Man VVE confesse and acknowledge this our God to have Created man to wit our first Father Adam of whom also God formed the Woman to his own Image and Similitude To whom he gave Wisedom Lordship Justice free-Will and clear Knowledge of himself so that in the whole Nature of man there could be no imperfection From which Honour and Perfection Man and Woman did both fall the Woman being deceived by the Serpent and Man obeying to the voice of the Woman both conspiring against the Soveraigne Majesty of God who in expresse words had before threatned death if they presumed to eat of the forbidden Tree III. Of Originall Sin BY which transgression commonly called Originall Sin was the Image of God utterly defaced in Man and he and his Posterity of Nature became enemies to God slaves to Sathan servants to Sin insomuch that Death everlasting hath had and shall have power and dominion over all that hath not been are not or shall not be regenerate from above which Regeneration is wrought by the power of the holy Ghost working in the hearts of the Elect of God an assured Faith in the Promises of God revealed to us in his Word by which Faith they apprehend Christ Jesus with the Graces and Benefits promised in him IIII. Of the Revelation of the Promises FOr this we constantly believe That God after the fearfull and horrible defection of man from his obedience did seek Adam again call upon him rebuke his sin convince him of the same and in the end made unto him a joyfull Promise to wit That the Seed of the Woman should breake downe the Serpents head that is He should destroy the works of the devill which Promise as it was repeated and made more cleer from time to time so was it embraced with joy and most constantly retained of all the faithfull from Adam to Noah from Noah to Abraham and from Abraham to David and so forth to the Incarnation of Jesus Christ who all we mean the faithfull Fathers under the Law did see the joyfull dayes of Christ Jesus and did rejoyce V. The Continuance Encrease and Preservation of his Church VVE most constantly believe That God Preserveth Instructeth Multiplieth Honoureth Decoreth and from death called to Life his Church in all Ages from Adam till the coming of CHRIST JESUS in the Flesh For Abraham he called from his fathers Countrey him he instructed his Seed he multiplied the same he marvellously preserved and more marvellously delivered from the Bondage of Pharaoh to whom he gave his Lawes Constitutions and Ceremonies Them he possessed in the Land of Canaan to them after Judges and after Saul he gave David to be King to whom he made promise That of the fruit of his Loynes should one sit forever
Blood of Christ Jesus which was once broken and shed for us which now is in the heaven and appeareth in the presence of his Father for us And yet notwithstanding the far distance of place which is betwixt his Body now glorified in the heaven and us now mortall in this earth Yet we most assuredly beleeve That the Bread that we break is the Communion of Christs Body and The Cup which we blesse is The Communion of his Blood So that we confesse and undoubtedly beleeve That the faithfull in the right use of the Lords Table so do eat the Body and drink the Blood of the Lord Jesus That he remaineth in them and they in him Yea That they are so made flesh of his flesh and bones of his bones That as the eternall God-head hath given to the flesh of Christ Jesus which of the owne condition and nature was mortall and corruptible life and immortalitie so doth Christ Jesus Flesh and Blood eaten and drunken by us give to us the same prerogatives which albeit we confesse are neither given unto us at that onely time neither yet by the proper power and vertue of the Sacraments onely yet we affirme That the faithfull in the right use of the Lords Table hath such conjunction with Christ Jesus as the naturall man cannot comprehend yea and further we affirme That albeit the faithfull oppressed by negligence and manly infirmity doth not profit so much as they would at the very instant action of the Supper yet shall it after bring forth fruit as lively seed sowne in good ground for the holy Spirit which can never be divided from the right institution of the Lord Jesus wil not frustrate the faithfull of the fruit of that mysticall action but all this we say cometh by true Faith which apprehendeth Christ Jesus who onely maketh his Sacraments effectuall unto us and therefore whosoever slandereth us as though we affirmed or beleeved Sacraments to be openly naked and bare signes do injurie unto us and speak against a manifest truth But this liberally and frankly we must confesse That we make a distinction betwixt Christ Jesus in his naturall substance and betwixt the elements in the Sacramentall signes So that we will neither worship the signes in place of that which is signified by them neither yet do we despise and interpret them as unprofitable and vain but do use them with all reverence examining our selves diligently before that so we do because we are assured by the mouth of the Apostle that such as eat of that Bread and drink of that Cup unworthily are guilty of the Body and Blood of the Lord Jesus XXII Of the right administration of the Sacraments THat Sacraments be rightly ministred we judge two things requisite The one that they be ministred by lawfull Ministers whom we affirme to be onely they that are appointed to the Preaching of the Word or unto whose mouthes God hath put some Sermon of Exhortation they being men of lawfull choosing thereto by some Church The other That they be ministred in such elements and in such sort as God hath appointed Else we affirme That they cease to be right Sacraments of Christ Jesus And therefore it is that we flee the societie with the Papisticall Church in participation of their Sacraments First because their Ministers are no Ministers of Jesus Christ yea which is more horrible they suffer women whom the holy Ghost will not suffer to teach in the Congregation to Baptize And secondly because they have so adulterate both the one Sacrament and the other with their own inventions that no part of Christs action abideth in the originall purity for Oyl Salt Spittle and such like in Baptisme are but mens inventions Adoration Veneration bearing through Streets and Townes and keeping of bread in Boxes are prophanation of Christs Sacraments and no use of the same For Christ Jesus said Take and eat c. Do ye this in remembrance of me By which words and charge he sanctified Bread and Wine to be the Sacrament of his Body and Blood to the end that one should be eaten and that all should drink of the other and not that they should be kept to be worshipped and honoured as God as the blinde Papists have done heretofore who also have committed Sacriledge stealing from the people one part of the Sacrament to wit The blessed Cup. Moreover that the Sacraments be rightly used it is required That the end and cause why the Sacraments were instituted be understood and observed as well of the Minister as the Receivers for if the opinion be changed in the Receiver the right use ceaseth which is most evident by the rejection of the sacrifices as also if the teacher teach false Doctrine which were odious and abhominable unto God albeit they were his own ordinances because that wicked men used them to another end then God hath ordained The same affirm we of the Sacraments in the Papisticall Church in which we affirm the whole action of the Lord Jesus to be adulterate as well in the externall form as in the end and opinion What Christ Jesus did and commanded to be done is evident by the three Evangelists who speak of the Sacrament by S. Paul what the Priest doth at his Altar we need not to rehearse The end and cause of Christs institution and why the self-same should be used is expressed in these words Do ye this in remembrance of me as oft as ye shall eat of this Bread and drink of this Cup ye shall shew forth that is extoll Preach and magnifie the Lords death till he come But to what end and in what opinion the Priests say their Masses let the words of the same their own Doctours and Writings witnesse to wit That they are Mediatours betwixt Christ and his Church to offer unto God the Father a Sacrifice propitiatorie for the sinnes of the quick and the dead Which Doctrine as blasphemous to Christ Jesus and making derogation to the sufficiencie of his onely Sacrifice once offered for purgation of all those that shall be sanctified we utterly abhorre detest and renounce XXIII To whom Sacraments appertaine VVE confesse and acknowledge That Baptisme appertaineth as well to the infants of the faithfull as unto those that be of age and discretion And so we condemne the errour of the Anabaptists who deny Baptisme to appertaine to children before that they have Faith and understanding But the Supper of the Lord we confesse to appertaine onely to such as have been of the houshold of Faith can try and examine themselves as well in their Faith as in their duties towards their neighbours Such as eat at that holy Table without Faith or being at dissension and division with their brethren do eat unworthily And therefore it is that in our Churches Ministers take publike and particular examination of the knowledge and conversation of such as are to be admitted to the Table
of the Lord Jesus XXIV Of the Civill Magistrate VVE confesse and acknowledge Empires Kingdomes Dominions and Titles to be distincted and Ordained by God the powers and authorities in the same be it of Emperours in their Empires of Kings in their Realms Dukes and Princes in their Dominions or of other Magistrates in free Cities to be Gods holy Ordinance ordained for manifestation of his owne glory and for the singular profit and commoditie of mankinde So that whosoever goeth about to take away or to confound the holy state of Civill Policies now long established We affirm the same men not onely to be enemies to mankinde but also wickedly to fight against Gods expresse will We further confesse and acknowledge That such persons as are placed in authority are to be loved honoured feared and holden in most reverent estimation because they are the Lieutenants of God in whose Session God himself doth sit and judge yea even the Judges and Princes themselves to whom by God is given the sword to the praise and defence of good men and to revenge and punish all open malefactours To Kings moreover Princes Rulers and Magistrates to affirme that chiefly and most principally the reformation and purgation of Religion appertaineth so that not only they are appointed for civill policie but also for maintenance of the true Religion and for suppressing of Idolatry and Superstition whatsoever as in David Iosaphat Ezekias Iosias and others highly commended for their zeal in the cause may be espied And therefore we confesse and avow that such as resist the supreme Powers doing that which appertaineth to their charge do resist Gods Ordinance and therefore cannot be guiltlesse And further we affirme that whosoever deny unto them their aide counsell and comfort while the Princes and Rulers vigilantly travell in the executing of their Office that the same men denie their help support and counsell to God who by the presence of his Lieutenant craveth it of them XXV The gifts freely given to the Church ALbeit that the word of God truly preached the Sacraments rightly ministred and discipline executed according to the Word of God be the certain and infallible signes of the true Church yet doe we not so meane that every particular person joyned with such a company be an Elect Member of Christ Jesus for we acknowledge and confesse that Darnell Cockle and Chaffe may be sowne grow in great abundance lie in the middest of the Wheate that is the Reprobate may be joyned in the societie of the Elect and may externally use with them the benefits of the Words and Sacraments But such being but temporall professors in mouth but not in heart doe fall backe and continue to the end And therefore have they no fruit of Christs death resurrection and ascension But such as with heart unfained beleeve and with mouth boldly confesse the Lord Jesus as before we have said shall most assuredly receive these gifts first in this life remission of sinnes and by faith onely in Christs blood in so much that albeit sinne remain and continually abide in these mortall bodies yet it is not imputed unto us but is remitted and covered with Christs justice Secondly in the generall judgement there shall be given to every man and woman resurrection of the flesh For the Sea shall give her dead the earth those that therein be inclosed yea the Eternall our God shall stretch out his hand upon the dust and the dead shall arise incorruptible and that in the substance of the same flesh that every man now bears to receive according to their works glory and punishment for such as now delight in vanitie crueltie filthinesse superstition or idolatry shall be adjudged to the fire inextinguible in the which they shall be tormented for ever as well in their bodie as in their soules which now give to serve the devill in all abomination But such as continue in well doing to the end boldly professing the Lord Jesus to whose glorified Body all his Elect shall be like when he shall appear againe to Judgment and shall render up the Kingdom to God his Father who then shall be and ever shall remain All in All things God blessed for ever To whom with the Son and with the holy Ghost be all Honour and Glory now and for ever Amen Arise O Lord and let thine enemies be confounded let them flie from thy presence that hate thy holy Name Give thy servants strength to speake thy Word in boldnesse and let all Nations attain to thy true knowledge These Acts and Articles were read in face of Parliament and ratified by the three States of this Realm at Edinburgh the 17 day of Iuly in the yeer of our Lord 1560. This our Confession was publikely read first in audience of the Lords of the Articles and after in the audience of the whole Parliament where were present not onely such as professed Christ Jesus but also a great number of the adversaries of our Religion such as the forenamed Bishops and some other of the Temporall State who were commanded in Gods Name to object if they could say any thing against that Doctrine Some of our Ministers were present standing upon their feet ready to have answered in case any would have defended Papistry and impugned our affirmatives But while that no objection was made there was a day appointed for concurrence in that and other Heads Our Confession was read every Article by it self over again as they were written in order and the voice of every man was required accordingly Of the Temporall State onely gave their voice on the contrary the Earl of Athol the Lords Simmerwaile and Borthwicke And yet for their disassenting they produced no better reason but We will believe as our Fathers believed The Bishops Papisticall we mean spake nothing The rest of the whole three States by their publike Votes affirmed the Doctrine and the rather Because that fain the Bishops would but durst say nothing on the contrary for this was the Vote of the Earle Marshall It is long since I have had some favour unto the Truth and since that I have had a suspicion of the Papisticall Religion But I praise my God who this day hath fully resolved me in the one and the other For seeing that the Bishops who for their learning can and for their zeal that they should bear to the Verity would as I suppose have gainsaid any thing that directly repugneth to the Verity of God Seeing I say the Bishops here present speak nothing in the contrary of the Doctrine proposed I cannot but hold it for the very Truth of God and the contrary to be deceivable Doctrine And therefore so far as in me lieth I approve the one and condemne the other And do farther ask of God That not onely I but also all my posterity may enjoy the comfort of the Doctrine that this day our ears
with such others of the French faction who had openly spoken That they had refused all portion of Scotland unlesse that it were under the government of a French-man Recompence them O Lord as thou knowest most expedient for thine owne glory and for the perpetuall shame of all Traitours to their Common-wealth The certain knowledge of all these things came to our eares whereat many were afraid and divers suspected that England would not be so forward in times to come considering that their former expences were so great The principall comfort remained with the Preachers for they assured us in Gods Name that God would performe in all perfection that worke in our hands The beginning whereof he had so mightily maintained because it was not ours but his own And therefore exhorted us That we should constantly proceed to reform all abuses and to plant the Ministery of the Church as by Gods word we might justifie it and then commit the successe of all to our God in whose power the disposition of Kingdoms standeth And so we began to do for troubles appearing made us give eare to the admonitions of Gods servants And while that we had scarcely begun again to implore the help of our God and to shew some signes of our obedience unto his Messengers and holy Word Lo the mighty hand of God from above sent unto us a wonderfull and most joyfull deliverance For unhappy Francis husband to our Soveraigne suddenly perished of a rotten eare But because the death of that young man was not onely the cause of joy to us in Scotland but also by it were the faithfull in France delivered as it were from the present death We think expedient to speak of the same somewhat more largely These cruell and conjured enemies of God and of all godlinesse the Duke of Guise the Cardinall of Loraine and their faction who then at their owne appetite plaid the Tyrants in France had determined the destruction of all that professed the true knowledge of Jesus Christ within that Realme What tyrannie late before they had used at Amboyse the History of France doth witnesse now in Orleance in the moneth of November conveaned the King unhappy Francis the Queen our Soveraigne and the Queen mother of the King the Duke of Guise with all his faction The King of Navarre and the Prince of Condie his brother So that great was the confluence of the Nobilitie but greater was the assembly of the murtherers for there was not a Hang-man in all France which was not there The prisons were full of the true servants of God The King of Navarre and the Prince of Condie were constituted Prisoners The Sheriffe of Orleance a man fearing God was taken and so were many others of the Towne Briefly there was none that professed God or godlinesse within that Towne that looked not for the extremity for the Walles and Gates were night and day kept with the Garisons of the Guysians miserable men were daily brought in to suffer judgement but none was suffered to depart forth but at the devotion of the Tyrants And so they proceeded till the tenth or twelfth of December when that they thought time to put their bloody councell in execution and for that purpose conclusion was taken That the King should depart out of the Towne and lie at a certaine place which was done to this intent That there should no suite be made to the King for the safetie of any mans life whom they thought worthy of death And so was the Kings house in Orleance broken up his beds cofers and tapistrie sent away his owne bootes put on he sitting at the Masse immediately hereafter to have departed and so their tyrannie to have begun When all things we say were in this readinesse to shed the blood of innocents the eternall our God who ever watcheth for the preservation of his owne began to worke and suddenly did put his own work in execution for as the said King sat at Masse he was suddenly stricken with an Aposthume in that deaf ear that never would hear the Trueth of God and so was he carried to a void and empty house laid upon a palliase unto such time as a Cannaby was set up unto him where he lay till the fifteenth day of December in the yeere of God 1560. When his glory perished and the pride of his stubborne heart vanished in smoke And so was the snare broken The Tyrants disappointed of their crueltie Those that was appointed to death raised as it were out of their graves And we who by our foolishnesse had made our selves slaves to strangers were restored againe to freedome and libertie of a free Realme O that we had hearts deepely to consider what are thy wondrous works O Lord that we might praise thee in the midst of this most obstinate and wicked generation and leave the memoriall of the same to our posterities which alas we feare shall forget these thy inestimable benefits Some in France after the sudden death of Francis the 2. and calling to minde the death of Charles the 9 in blood and the slaughter of Henry the 2. did remark the Tragicall ends of these three Princes who had persecuted Gods servants so cruelly by their instruments the Guisians and by their Pens both in Prose and Verse did advise all other Princes not to authorize any Persecution or wrong done unto Gods servants left they should have the like end And indeed the following Kings of France unto this day hath found this true by their infortunate and unexpected ends The death of this King made great alteration in France England and Scotland France was erected in some esperance that the tyranny of the Guisians should no longer raigne above them because God at unawares had broken the staffe whereupon they leaned but alas they were deceived For the simplicity of some was so abused that against the Lawes of the Realm to the Queen mother was committed the Regiment which lifted up as well the Duke of Guise as the cruell Cardinall for a season The Queen of England and the Councell remitted our Ambassadours The pride of the Papists of Scotland began to be abated and some that ever had shewn themselves enemies unto us began to think and plainly to speak amongst whom the old Sheriff of Ayre was one That they perceived God to fight for us The Earle of Arrane having suffered repulse in his designe to marry the Queen of England he began to fancie unto himselfe that the Queen of Scotland bare unto him some favour And so he wrote unto her and sent for credit a Ring which the said Queen our Soveraign knew well enough The Letter and Ring were both presented to the Queen and by her received Such answer was returned to the said Earle after the which he made no further pursuit in that matter And yet neverthelesse he did bear it heavily in heart and more heavily then his friends would have wished for grief he
the Cannons which the Galleyes shot the multitude being advertised happy was he or she that first must have the presence of the Queen the Protestants were not the slowest And therein they were not to be blamed Because the Palace of Halyrud-house was not thorowly put in order for her coming was more sudden then many looked for she remained in Leith till towards the evening and then repaired thither In the way betwixt Leith and the Abbey met her the Rebells the Crafts-men of whom we spake before to wit Those that had violated the Acts of the Magistrates and had besieged the Proveist But because she was sufficiently instructed that all they did was done in spight of their Religion they were easily pardoned Fiâ—es of joy were set forth at night and a Company of most honest men with Instruments of Musick and with Musiâ—ians gave their Salutations at her Chamber Window The Mâ—lody as she alleadged liked her well and she willed the same to be continued some nights after with great diligence The Lords repaired to her from all Quarters and so was nothing understood but mirth and quietnesse till the next Sunday which was the 24 of August When that preparations began to be made for that Idoll of the Masse to be said in the Chappell Which perceived the hearts of all the godly began to be emboldened and men began openly to speak Shall that Idoll be suffered again to take place within this Realme It shall not The Lord Lindsay then but Master with the Gentlemen of Fyfe and others plainly cryed in the Close or Yard The Idolatrous Priests should die the death according to Gods Law One that carried in the Candle was evill affrayed but then began flesh and blood fully to shew it self There durst no Papist neither yet any that came out of France whisper But the Lord Iames the man whom all the godly did most reverence took upon him to keep the Chappell door his best excuse was That he would stop all Scotish-men to enter in to the Masse But it was and is sufficiently known That the doore was kept that none should have entry to trouble the Priest who after the Mâ—sse was ended was committed to the protection of the Lord Iohn of Coldingham and Lord Robert of Halyrud-house who then were both Protestants and had Communicate at the Table of the Lord Betwixt them two was the Priest conveyed to his Chamber And so the godly departed with grief of heart and after noon repaired to the Abbey in great companies and gave plain signification That they could not abide that the Land which God by his power had purged from Idolatry should in their eyes be polluted again Which understood there began complaint upon complaint The old Duntebors and others that had long served in the Court and hoped to have no remission of sins but by vertue of the Masse cryed They would away to France without delay They could not live without the Masse the same affirmed the Queens Uncles And would to God that they all together with the Masse had taken goodnight at the Realme for ever for so had Scotland been rid of an unprofitable burthen of devouring strangers and of the malediction of God that hath stricken and yet will strike for Idolatry The Councell assembled disputation was had of the next remedy Politicke heads were sent unto the Gentlemen with these and the like perswasions Why alas Will you chase our Soveraigne from us She will incontinently returne to her Galleyes and what then shall all Realmes say of us May we not suffer her a little while I doubt not but she will leave it If we were not assured that she might be won we should be also as great enemies to her Masse as ye can be Her Uncles will depart and then shall we rule all at our pleasure Would not we be also sorry to hurt the Religion as any of you would be With these and the like perswasions we say was the fervency of the Brethren quenched And an Act was framed the Tenour whereof followeth Apud Edinburgh 25 Aagustii 1561. FOrasmuch as the Queens Majestie hath understood the great inconveniences through the divisiâ—n pâ—esently standing in this Realme for the difference in mattâ—rs of Religion which her Majestie is most desirous to see pacified by any good order To the Honour of God and Tranquility of her Realm and means to take the same by Advice of her States so soon as conveniently may be to their serious Consideration And lest that her Majesties godly Resolutions therein may be greatly hindered in case any Tumult and Sedition be raised amongst the Lieges if any Alteration or Innovation be Pressed or Attempted before that good Order may be Established Wherefore for the eschewing of the said Inconveniences her Majestie Ordains Letters to be Directed to Charge all and sundry her Lieges by open Proclamation at the Market-Crosse of Edinburgh and other Places needfull That they and every one of them contain themselves in all Quietnesse keep Peace and Civill Society amongst themselves in the mean time while the States of the Realm may be Assembled and then her Majestie have taken a finall Order by their Advice and publike Consent which her Majestie hopes shall be to the Contentment of all the Law bidding That none of them should take in hand privately or openly any Alteration or Innovation of the state of Religion or attempt any thing against the same which her Majestie found Publikely and Universally standing at her Majesties Arrivall in this her Realme under Pain of Death With Certification That if any Subject of the Realme shall come in the contrary Thereof â—e shall be esteemed and holden a Seditious Person and Raiser of Tumult and the same Pain shall be executed upon him with all Rigour To the Example of others And her Majestie with the Advice of the Lords of the Secret Councell Commands and Charges all her Liâ—ges That none of them take in hand to Molâ—st or Trouble any of her Majesties Domesticke Servants or Persons whatsoever come forth of France in her Company at this time in Word Deed or Countenance for any Cause whatsoever either within her Palace or without or make any assault or invasion upon any of them under whatsoever Colour or Pretence under the said Pain of Death Albeit that her Majestie be sufficiently perswaded That her Good and Loving Subjects would do the same for the Reverence they bear to her Person and Acts notwithstanding no such Commandment were published This Act and Proclamation Penned and put in Forme by such as before professed Christ Jesus for in the Councell then had Papists neither power nor voyce It was publikely Proclaimed at the Market-Crosse of Edinburgh upon Munday the day aforesaid No man reclaimed nor made repugnance to it except the Earle of Arrane onely who in open audience of the Herald protested That he disassented that any Protection or Defence should be made to the Queens
me and yet suffered me to perish that in so doing ye should be criminall and guilty of my blood Prove that and win the play said Lethington Well my Lord said the other remember your promise and I will be short in my probation The Prophet Ieremy was apprehended by the Priests and Prophets who were a part of the Authority within Ierusalem and by the multitude of the people and this sentence was pronounced against him Thou shalt die the death for thou hast said This house shall be like Siloh and this City shall be desolate without any Inhabitant c. The Princes hearing the uprore came from the Kings house and sate down in Judgement in the entry of the new Gate of the Lords House And there the Priests and Prophets before the Princes and before all the people intented their Accusation in these words This man is worthy to die for he hath prophesied against this City and your eares have heard Ieremiah answered That whatsoever he had spoken proceeded from God and therefore said he As for me behold I am in your hands do with me as ye thinke good and right But know ye for certaine That if ye put me to death ye shall surely bring innocent blood upon your soules and upon this Citie and upon the inhabitants thereof For of a truth the Lord hath sent me unto you to speake all these words Now my Lord if the Princes and the whole people should have been guilty of the Prophets blood How shall ye or others be judged innocent before God if ye shall suffer the blood of such as have not deserved their blood to be shed when ye may save it The causes were nothing alike said Lethington And I would learn said the other wherein the dissimilitude stands First said Lethington the King had not condemned him to death And next The false Prophets the Priests and the People accused him without a cause and therefore they could not be guilty of his blood Neither of these said Iohn Knox fights against my argument For albeit the King was neither present nor yet had condemned him yet were the Princes and chiefe Councellors there sitting in Judgement who represented the Kings Authority hearing the accusation laid unto the charge of the Prophet And therefore he forewarns them of the danger as before is said to wit That in case he should be condemned and so put to death That the King the Councell and the whole City of Ierusalem should be guilty of his blood because that he had committed no crime worthy of death And if ye thinke that they all should have been criminall onely because that they all accused him the plain Text witnesseth the contrary for the Princes defended him and so no doubt did a great part of the People and yet he boldly affirmed That they should be all guilty of his blood if he should be put to death And the Prophet Ezekiel gives a reason Why all are guilty of common corruption Because saith he I sought a man amongst them that should make up the hedge and stand in the gap before me for the Land that I should not destroy it but I found none Therefore have I poured forth my indignation upon them Hereof my Lord said he it is plain That God craves not onely that man should do no iniquity in his owne person but also that he oppose himself to all iniquity so farre as in him lieth Then will ye said Lethington make subjects to controll their Princes and Rulers And what harme said the other should the Common-wealth receive if the corrupt affections of ignorant Rulers were moderated and so bridled by the wisedome and discretion of godly subjects that they should do no wrong nor no violence to any man All this reasoning said Lethington is out of the purpose For we reason as if the Queen should become such an enemy to our Religion that she should persecute it and put innocent men to death while I am assured she never thought nor never will do For if I should see her begin at that end yea if I should suspect any such thing in her I should be as farre forward in that argument as ye or any other within the Realme But there is no such thing Our Question is Whether that ye may suppresse the Queens Masse or Whether that her Idolatry shall be laid to our charge What ye may said Iohn Knox by force I dispute not But what ye may and ought to do by Gods expresse Commandment that I can tell Idolatry ought not onely to be suppressed but the Idolater also ought to die the death But by whom By the people of God said the other for the Commandment was given to Israel as ye may reade Heare Israel sayes the Lord the Statutes and the Ordinances of the Lord thy God c. Yea a Commandment is given that if it be heard that Idolatry is committed in any one City inquisition shall be taken and if it be found true That then the whole Body of the People arise and destroy that City sparing in it neither man woman nor childe But there is no Commandment said the Secretary given to punish their King If he be an Idolater I finde no priviledge granted unto Kings said the other by God more then unto the people to offend Gods Majestie I grant said Lethington but yet the people may not be judges to their King to punish him albeit he be an Idoter God said the other is the Universall Judge as well unto the King as to the People So that what his Word commands to be punished in the one is not to be absolved in the other We agree in that said Lethington But the people may not execute Gods Judgements but mst leave it unto himselfe who will either punish it by Death by Warre by Imprisonment or by some other kinde of his Plagues I know said Iohn Knox the last part of the reason to be true But for the first That the people yea or a part of the people may not execute Gods Judgements against their King being an offendor I am assured ye have no other Warrant except your own imaginations and the opinion of such as more fear to offend their Princes then God Why say ye so said Lethington I have the judgement of the most famous men in Europe and of such as ye your selfe will confesse both godly and learned And with that he called for his Papers which produced by Master Maitland he bagan to reade with great gravity the Judgements of Luther Melancthon the mindes of Bucer Musculus and Calvin how Christians should behave themselves in time of Persecution yea the Book of Baruc was not omitted with this conclusion The gathering of those things said he hath cost me more travell then I thinke this seven yeers in reading Commentaries The more pity said the other and yet what you have profited your own cause let others judge But as for my argument I am assured you have infirmed
joyne with those that had bound themselves to stand for the Kings Authority He was very earnest with divers by reason of their old friendship but to little purpose The twentinth of August he received the Regencie after mature and ripe deliberation at the desire of the Queen and Lords that were for the King and so was publikely proclaimed Regent and Obedience shewed unto him by all that stood for the young King The end of the History of the Church of Scotland till the yeer 1567. and Moneth of August THE APPELLATION OF IOHN KNOX From the cruell and most unjust Sentence pronounced against him by the false Bishops and Clergie of Scotland With his Supplication and Exhortation to the Nobility States and Communalty of the same Realme To the Nobility and States of SCOTLAND JOHN KNOX wisheth Grace Mercy and Peace from God the Father of our Lord Iesus Christ with the Spirit of righteous Iudgement IT is not onely the love of this Temporall life Right Honourable neither yet the fear of Corporal death that moveth me at this present to expose unto you the injuries done against me and to crave of you as of lawfull Powers by God appointed redresse of the same But partly it proceedeth from that reverence which every man oweth to Gods Eeternall Truth And partly from a love which I bear to your Salvation and to the Salvation of my Brethren abused in that Realme by such as have no fear of God before their eyes It hath pleased God of his infinite mercy not onely to illuminate the eyes of my minde and so to touch my dull heart that cleerly I see and by his grace unfainedly believe That there is no other name given to men under the heaven in which Salvation consisteth save the Name of JESUS alone Who by that Sacrifice which he did once offer upon the Crosse hath sanctified for ever all those that shall inherite the Kingdom promised But also it hath pleased him of his superaboundant grace to make and appoint me most wretched of many thousands a Witnesse Minister and Preacher of the same Doctrine the sum whereof I did not spare to communicate with my Brethren being with them in the Realme of Scotland in the yeer 1556 because I know my self to be a Steward and that accounts of the Talent committed to my charge shall be required of me by him who will admit no vain excuse which fearfull men pretend I did therefore as God his minister during the time I was conversant with them God is record and witnesse truely and sincerely according to the gift granted unto me divide the Word of Salvation teaching all men to hate sin which before God was and is so odious that none other Sacrifice would satisfie his Justice except the death of his onely Son and to magnifie the mercies of our heavenly Father who did not spare the substance of his own glory but did give him to the world to suffer the ignominious and cruell death of the Crosse by that means to reconcile his chosen children to himself teaching further what is the duty of such as do believe themselves purged by such a Price from their former filthinesse to wit That they are bound to walk in the newnesse of life fighting against the lusts of the flesh and studying at all times to glorifie God by such good works as he hath prepared his people to walk in In Doctrine I did further affirm so taught by my Master Christ Jesus That whosoever denieth him yea or is ashamed of him before this wicked Generation him shall Christ Jesus deny and of him shall he be ashamed when he shall appear in his Majesty And therefore I feared not to affirm That of necessity it is that such as hope for life everlasting avoid all Superstition vain Religion and Idolatry Vain Religion and Idolatry I call whatsoever is done in Gods Service or Honour without the expresse Commandment of his own Word This Doctrine I did believe to be so conformable to Gods holy Scriptures that I thought no creature could have been so impudent as to have condemned any Point or Article of the same Yet neverthelesse me as an heretick and this Doctrine as hereticall have your false Bishops and ungodly Clergie condemned pronouncing against me a Sentence of death in testification whereof they have burned a Picture From which false and cruell Sentence and from all judgement of that wicked Generation I make it known unto your Honours That I appeal to a Lawfull and Generall Councell to such I mean as the most ancient Laws and Cannons do approve to be holden by such as whose manifest impiety is not to be reformed in the same Most humbly requiring of your Honours That as God hath appointed you Princes in that People and by reason thereof requireth of your hands the defence of Innocents troubled in your Dominion in the mean time and till the controversies that this day be in Religion be lawfully decided ye receive me and such others as most unjustly by those cruell Beasts are persecuted in your defence and Protection Your Honours are not ignorant That it is not I alone who doth sustain this Cause against the pestilent Generation of Papists but that the most part of Germany the Countrey of Helvetia the King of Denmarke the Nobility of Polonia together with many other Cities and Churches Reformed appeal from the Tyrannie of that Antichrist and most earnestly call for a Lawfull and Generall Councell wherein may all Controversies in Religion be decided by the Authority of Gods most sacred Word And unto this same as said is do I appeal yet once again requiring of your Honours to hold my simple and plain Appellation of no lesse value nor effect then if it had been made with greater circumstance solemnity and ceremony and that you receive me calling unto you as to the Powers of God ordained in your protection and defence against the rage of Tyrants not to maintain me in any iniquity errour or false opinion but to let me have such equity as God by his Word ancient Laws and Determinations of most godly Councells grant to men accused or infamed The Word of God wills That no man shall die except he be found criminall and worthy of death for offence committed of which he must be manifestly convinced by two or three witnesses Ancient Law do permit just defences to snch as be accused be their crimes never so horrible And godly Councells wills That neither Bishop nor person Ecclesiasticall whatsoever accused of any crime shall sit in Judgement Consultation or Councell where the cause of such men as do accuse them is to be tried These things require I of your Honours to be granted unto me to wit That the Doctrine which our adversaries condemn for heresie may be tried by the simple and plain Word of God That just Defences be admitted to us that sustain the Battell against this
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
from the Den of Lions To the confusion of their enemies To the better instruction of the ignorant Kings and To the perpetuall comfort of Gods afflicted children And Abdemelech in the day of the Lords Visitation when the King and his Councell did drink the bitter cup of Gods Vengeance did finde his life for a prey and did not fall by the edge of the sword when many thousands did perish And this was signified unto them by the Prophet himself at the commandment of God before that Ierusalem was destroyed This promise and cause were recited unto him in these words I will bring my words upon this City unto evil and not unto good but most assuredly I shall deliver thee because thou hast trusted in me saith the Lord. The trust and hope which Abdemelech had in God made himself bold to oppose himself being but one to the King and to his whole Councell who had condemned to death the Prophet whom his conscience did acknowledge to be innocent for thus did he speak in presence of the King sitting in the Port of Benjamin My Lord the King saith Abdemelech these men do wickedly in all things that they have done to Jeremy the Prophet Advert and take heed my Lords that the men who had condemned the Prophet were the King his Princes and Councell and yet did one man accuse them all of iniquity and did boldly speak in the defence of him of whose innocency he was perswaded And the same I say is the duty of every man in his Vocation but chiefly of the Nobility which is joyned with their kings to bridle and represse their folly and blinde rage Which thing if the Nobility do not neither yet labour to doe as they are Traitours to their Kings so do they provoke the wrath of God against themselves and against the Realme in which they abuse the Authoritie which they have received of God to maintaine Vertue and to suppresse Vice And hereof I would your Honours were most certainly perswaded That God will neither excuse Nobilitie nor people but the Nobility least of all that obey and follow their Kings in manifest iniquity but with the same vengeance will God punish the Prince People and Nobility conspiring together against him and his Holy Ordinances as in the punishment upon Pharaoh Israel Iuda and Babylon is evidently to be seene for Pharaoh was not drowned alone but his Captains Charets and great Army drank the same Cup with him The Kings of Israel and Iudah were not punished without company but with them were murthered the Counsellors their Princes imprisoned and their people led Captive And why because none was found so faithfull to God that he durst enterprise to resist nor gainstand the manifest impietie of their Princes And therefore was Gods wrath powred forth upon the one and the other But the more ample discourse of this argument I deferre to better opportunity onely at this time I thought expedient to admonish you That before God it shall not excuse you to alleadge We are no Kings and therefore neither can we reforme Religion nor yet defend such as be persecuted Consider my Lords that ye are powers ordained of God as before is declared and therefore doth the Reformation of Religion and the defence of such as unjustly are oppressed appertaine to your charge and care which thing shall the Law of God universally given to be kept of all men most evidently declare which is my last and most assured reason why I say ye ought to remove from your Honours and to punish with death such as God hath condemned by his own mouth After that Moses had declared what was true Religion to wit To honour God as he commanded adding nothing to his Word neither yet diminishing any thing from it and after also that vehemently he had exhort-the same Law to be observed he denounced the punishment against the Transgressors in these words If thy brother sonne daughter wife or neighbour whom thou lovest as thine own life solicitate thee secretly saying Let us go serve other gods whom neither thou nor thy fathers have knowne consent not to him hear him not let not thine eye spare him shew him no indulgency or favour hide him not but utterly kill him let thy hand be the first upon him that he may be slaine and after the hand of the whole people Of these words of Moses are two things appertaining to our purpose to be noted The first is that such as solicitate only to Idolatry ought to be punished to death without favour or respect of person For he that will not suffer man to spare his sonne his daughter nor his wife but straitly commandeth punishment to be taken upon the idolatours have they never so nigh conjunction with us will not wink at the Idolatry of others of what state or condition soever they be It is not unknown That the Prophets had Revelations of God which were not common to the people as Samuel had the Revelation that Eli and his posterity should be destroyed That Saul should first be King and thereafter That he should be rejected That David should raign for him Michaiah understood by Vision That Achab should be killed in the Battell against the Syrians Elias saw that dogs should eat Iezabel in the Forts of Iezreel Elisha did see hunger come upon Israel by the space of seven yeers Ieremiah did foresee the destruction of Ierusalem and the time of their Captivity And so divers other Prophets had divers Revelations of God which the people did not otherwise understand but by their affirmation and therefore in those dayes were the Prophets named Seers because that God did open unto them that which was hid from the multitude Now if any man might have claimed any priviledge from the rigour of the Law or might have justified his fact it should have been the Prophet For he might have alleadged for himself his singular Prerogative that he had above other men to have Gods Will revealed unto him by Vision or by Dream or That God had declared particularly unto him that his pleasure was To be honoured in that manner in such a place and by such means But all such excuses doth God remove commanding That the Prophet that shall so solicitate the people to serve strange Gods shall die the death notwithstanding that he alleadge for himself Dream Vision or Revelation yea although he promise miracles and although that such things as he promised should come to passe yet I say commandeth God that no credit be given to him but that he die the death because he teacheth apostasie and defection from God Hereby your Honours may easily see That none provoking the people to Idolatry ought to be exempted from the punishment of death For if neither that inseparable Conjunction which God himself hath sanctified betwixt man and wife neither that unspeakable love grafted in nature which is betwixt the father and the son neither yet that
have done against the children of Reuben Gad and Manasses for their suspected Apostasie and defection from God And the whole Tribes did in very deed execute that sharp judgement against the Tribe of Benjamin for a lesse offence then for Idolatry And the same ought to be one wheresoever Christ Jesus and his Evangell is so received in any Realm Province or Citie that the Magistrates and people have solemnly avowed and promised to defend the same as under King Edward of late dayes was done in England In such places it is not onely lawfull to punish to the death such as labour to subvert the true Religion but the Magistrates and people are bound so to unlesse they will provoke the wrath of God against themselves And therefore I fear not to affirm That it had been the duty of the Nobilitie Judges Rulers and people of England to have resisted and gain-standed Mary their Queen with all the sort of her Idolatrous Priests together with all such as should have assisted her when that she and they openly began to suppresse Christs Evangell to shed the blood of the Saints of God and to erect that most devillish Idolatry the Papisticall abominations and his usurped tyranny which once most justly by common Oath was banished from that Realm But because I cannot at this present discusse this argument as it appertaineth I am compelled to omit it to better opportunity and so returning to your Honours I say That if ye confesse your selves baptized in the Lord Jesus as of necessity ye must confesse That the care of Religion doth appertain to your charge And if ye know that in your hands God hath put the sword for the causes above expressed then can ye not deny but that the punishment of obstinate and malapert Idolaters such as all your Bishops be doth appertain to your Office if after admonition they continue obstinate I am not ignorant what be the vain defences of your proud Prelats they claim first A prerogative and priviledge That they are exempted and that by consent of Councells and Emperouts from all Jurisdiction of the Temporalty And secondly when they are convinced of manifest impiety abuses and enormities as well in their manners as in Religion neither fear nor shame they to affirm That things so long established cannot suddenly be reformed although they be corrupted but with processe of time they promise to take order But in few words I answer That no priviledge granted against the Ordinance and Statutes of God is to be observed although all Councells and men on the earth have appointed the same But against Gods Ordinance it is That Idolaters murtherers false Teachers and Blasphemers shall be exempted from punishment as before is declared and therefore in vain it is that they claim for priviledge when God saith The murtherer shalt thou drive from my Altar that he may die the death And as to the Order and Reformation which they promise that is to be looked or hoped for when Satan whose children and slaves they are can change his nature This answer I doubt not shall suffice the sober and godly reader But yet to the end that they may further see their own confusion and that your Honours may the better understand what ye ought to do in so manifest a corruption and defection from God I ask of them What assurance they have of this their immunity exemption or priviledge Who is the author of it And what fruit it hath produced And first I say That of God they have no assurance neither yet can he be proved to be author of any such priviledge But the contrary is easie to be seen for God in establishing his Orders in Israel did so subject Aaron in his Priesthood being the figure of Christ to Moses that he feared not to call him in judgement and to constrain him to give accounts of his wicked deed in consenting to Idolatry as the History doth plainly witnesse for thus it is written Then Moses took the Calfe which they had made and burned it with fire and did grinde it to powder and scattering it in the water gave it to drink to the children of Israel declaring thereby the vanity of their Idol and the abomination of the same And thereafter Moses said to Aaron What hath this people done to thee that thou shouldest bring upon it so a great sin Thus I say doth Moses call Aaron and accuse him of the destruction of the whole people and yet he perfectly understood that God had appointed him to be the high Priest That he should bear upon his shoulders and upon his brest the names of the twelve Tribes of Israel for whom he was appointed to make sacrifice prayers and supplications He knew his dignitie was so great that onely he might enter within the most holy place but neither could his Office nor dignitie exempt him from judgement when he had offended If any object Aaron at that time was not anointed and therefore was he subject to Moses I have answered That Moses being taught by the mouth of God did perfectly understand to what dignitie Aaron was appointed and yet he feared not to call him in judgement and to compell him to make answer for his wicked fact But if this answer doth not suffice yet shall the Holy Ghost witnesse further in the matter Salomon removed from honour Abiathar being the High Priest and commanded him to cease from all function and to live as a private man Now if the Unction did exempt the Priest from Jurisdiction of the Civill Magistrate Solomon did offend and injured Abiathar for he was Anointed and had carried the Arke before David But God doth not reprove the fact of Solomon neither yet doth Abiathar claime any prerogative by the reason of his Office but rather doth the Holy Ghost approve the fact of Solomon saying Solomon ejected forth Abiathar that he should not be the Priest of the Lord that the word of the Lord might be performed which he spake upon the house of Eli. And Abiathar did thinke that hee obtained great favour in that hee did escape the present death which by his Conspiracie he had deserved If any yet reason That Abiathar was no otherwise subject to the judgement of the King but as he was appointed to be the executor of that sentence which GOD before had pronounced as I will not greatly denie that reason so require I that every man consider That the same God who pronounced sentence against Eli and his house hath pronounced also That Idolaters Whore-mongers Murtherers and Blasphemers shall neither have portion in the Kingdom of God neither ought to be permitted to bear any Rule in his Church and Congregation Now if the Unction and Office saved not Abiathar because that Gods sentence must needs be performed Can any priviledge granted by man be a Buckler to malefactors that they shall not be subject to the punishments pronounced by God I think no man
hath put and ordained distinction and difference betwixt the King and Subjects betwixt the Rulers and the Common-people in the Regiment and Administration of Civill Policies yet in the hope of the life to come he hath made all equall for as in Christ Jesus the Iew hath no greater Prerogative then hath the Gentile the man then hath the woman the learned then the unlearned the Lord then the servant but all are one in him so is there but one way and means to attain to the participation of his benefits and spirituall graces which is a lively faith working by charitie and therefore I say that it doth no lesse appertain to you beloved Brethren to bee assured that your faith and Religion be grounded and established upon the true and undoubted Word of God then to your Princes or Rulers For as your bodies cannot escape corporall death if with your Princes ye eate or drink deadly poyson although it be by ignorance or negligence so shall ye not escape the everlasting if with them ye professe a corrupt Religion yea except in heart ye beleeve and with mouth ye confesse the Lord Jesus to be the onely Saviour of the world which ye cannot doe except ye embrace his Evangell offered ye cannot escape death and damnation For as the just liveth by his own faith so doth the unfaithfull perish by his infidelitie And as true faith is ingendred nourished and maintained in the hearts of Gods Elect by Christs Evangell truely preached so is infidelity and unbelief fostered by concealing and repressing the same And thus if ye look for the life everlasting ye must trie if ye stand in faith and if ye would be assured of a true and lively faith ye must needs have Christ Jesus truly preached unto you And this is the cause dear Brethren that so oft I repeat and so constantly I affirme That to you it doth not lesse appertain then to you King or Princes to provide that Christ Jesus be truely preached amongst you seeing that without his true knowledge can neither of you both attain to Salvation And this is the point wherein I say all men are equall That all are descended from Adam by whose sin and inobedience did death enter into the world so it behoved all that shall obtain life to be ingrafted in one that is in the Lord Iesus who being the just servant doth by his knowledge justifie many to wit all that unfainedly beleeve in him Of this equalitie and that God requireth no lesse of the subject be he never so poor then of the Prince and rich man in matters of Religion he hath given an evident declaration in the Law of Moses for when the Tabernacle was builded erected and set in order God did provide how it and the things pertaining to the same should be sustained so that they should not fall in decay And this provision albeit heaven and earth obey his Empire would he not take from the secret and hid Treasures which lie dispersed in the veines of the earth neither yet would he take it from the rich and potent of the people but he did command That every one of the sons of Israel were he rich or were he poor that came in count from 20 yeers and upward should yeerly pay halfe a Sickle for an oblation to the Lord in the remembrance of their Redemption and for an expiation or cleansing of their souls which money God commanded should be bestowed upon the Ornaments and necessaries of the Tabernacle of Testimony He furthermore added a Precept That the rich should give no more for that use and in that behalf then should the poor neither yet that the poor should give any lesse then should the rich in that consideration This law to mans reason and judgement may appear very unreasonable for some rich man might have given a thousand sickles with lesse hurt of his substance then some poor man might have payed the half Sickle And yet God maketh all equall and will that the one shall pay no more then the other neither yet the poor lesse then the rich This Law I say may appear very unequall But if the cause which God addeth be observed we shall finde in the same the great mercy and inestimable wisdom of God to appear which cause is expressed in these words This money received from the children of Israel thou shalt give in for the service of the Tabernacle that it may be to the clildren of Israel for a remembrance before the Lord that he may be mercifull to your souls This cause I say doth evidently declare That as the whole multitude was delivered from the bondage of Egypt by the mighty power of God alone so was every member of the same without respect of persons sanctified by his grace the richest in that behalfe nothing preferred before the poorest For by no merit and worthinesse of man was he moved to choose and to establish his habitation and dwelling amongst them but their felicity prerogative and honour which they had above all other Nations proceeded onely from the fountaine of his eternall goodnesse who loved them freely as he freely had chosen them to be a priestly kingdome and holy people from all Nations of the earth Thus to honour them that hee would dwell in the midst of them he neither was moved I say by the wisdome of the wise by the riches of the potent neither yet by the vertue and holinesse of any state amongst them but of meer goodnesse did he love them and with his presence did he honour the whole people and therefore to paint out the same his common love to the whole multitude and to cut off occasions of contention and doubts of conscience he would receive no more from the rich then from the poor for the maintenance of that his tabernacle by the which was represented his presence and habitation amongst them If the rich had been preferred to the poor then as the one should have been puffed up with pride as that he had been more acceptable to God by reason of his greater gift so should the conscience of the other have been troubled and wounded thinking that his poverty was an impediment that he could not stand in so perfect favour with God as did the other because he was not able to give so much as did the rich to the maintenance of his Tabernacle But he who of mercy as is said did choose his habitation amongst them and also that best knoweth what lyeth within man did provide the remedie for the one and for the other making them equall in that behalf who in other things were most unequall If the poor should have found himself grieved by reason of that taxe and that asmuch was imposed upon him as upon the Rich yet had he no small cause of joy that God himself would please to compare him and to make him equall in the maintenance of his Tabernacle to the most
to the feet of those that by nature walk in darknesse the life to those that by sinne are dead a comfort to such as be in tribulation the tower of defence to such as be most feeble the wisedom and great felicity of such as delighteth in the same and to be short You know Gods Word to be of such efficacy and strength that thereby is sin purged death vanquished tyrants suppressed and finally the devill the author of all mischief overthrown and confounded This I say I write that ye knowing this of the holy Word and most blessed Gospel and voyce of God which once you have heard I trust to your comfort may now in this hour of darknesse and most raging tempest thirst and pray That ye may hear yet once again this amiable voyce of your Saviour Christ Be of good comfort it is I fear not And also that ye may receive some consolation by that blessed Gospel which before you have professed assuredly knowing That God shall be no lesse mercifull unto you then he hath been to other afflicted for his Names sake before you And albeit that God speedily removeth not this horrible darknesse neither suddenly pacifieth this tempest yet shall he not suffer his tossed Ship to be drowned Remember brethren That Gods vengeance plagued not Pharaoh the first yeer of his tyranny Neither did the dogges devour and consume both the flesh and bones of wicked Iezabel when she first erected and set up her Idolatry And yet as none of them escaped due punishment so did God preserve his afflicted Church in despight of Sathan and of his blinde and most wretched servants as he shall not fail to do in this great tempest and darknesse within the Realme of England And therefore yet again beloved in the Lord let the comfort of Gods promises somewhat quicken your dulled spirits exercise your selves now secretly in revolving that which sometimes you have heard openly proclaimed in your ears and be every man now a faithfull Preacher unto his brother If your communication be of Christ assuredly he will come before you be aware His Word is like unto sweet smelling Oyntment or fragrant flowers which never can be moved nor handled but forth goeth the odour to the comfort of those that stand by which is nothing so delectable if the Oyntment remain within the Box and the flowers stand or lie without touching or motion Mark well dear brethren before that Christ spake his disciples judged him to have been some wicked spirit which was to them no delectable savour But when he speaketh the sweet sound of his voyce pierceth their hearts For what comfort was in the hearts of the disciples when they heard these words Be of good comfort it is I that is Judge not that I am a spirit come to your destruction no even I am come for your deliverance It is I your Master yea your Master most familiar It is I whose Voyce and Doctrine you know for ye are my sheep It is I whose works you have seen although perfectly ye considered not the same It is I who commanded you to enter into this journey and therefore am I come to you now in the hour of your trouble and therefore be not afraid this storm shall cease and you shall be delivered What comfort I say dear brethren was in the hearts of the disciples hearing Christs voyce and knowing him by the same can neither the tongue or pen of man expresse but onely such as after long conflict and strife which is betwixt the Flesh and the Spirit in the time of extreme troubles when Christ appeareth to be absent feeleth at last the consolation of the holy Ghost witnesse and declare And Peter giveth some externall signe what Christs words wrought inwardly in his heart For immediately after he heard his Masters voice he saith Lord if it be thou command me to come unto thee upon the waters Here it may be seen what Christs voyce had wrought in Peters heart truely not onely a forgetting and contempt of the great tempest but also such boldnesse and love that he could fear no danger following but assuredly did believe That his Master Christs puissance power and might was such that nothing might resist his Word and Commandment and therefore he saith Command me to come As though he should say I desire no more but the assurance of thy Commandment If thou wilt command I am determined to obey For assuredly I know That the waters cannot prevail against me if thou speake the word So that whatsoever is possible unto thee by thy Will and Word may be possible unto me Thus Christ to instruct Peter further and us by his example condescended to his Petition and commanded him to come and Peter quickly leaving the Ship came down from it and walked upon the waters to come to Christ. Thus far of Peters fact in which lieth great abundance of Doctrine but I will passe over all that especially appertaineth not to the quality of this time within the Realm of England Before it is said welbeloved Brethren That sometimes the messengers of life are judged to be the very messengers of death and that not onely with the reprobate but also with Gods elect as was Moses with the Israelites Ieremiah with the City of Ierusalem and Christ himself with his Apostles But that is not a sin permanent and that abideth for ever with Gods elect but it vanisheth away in such sort that not onely they know the voyce of their Pastor but also they earnestly study to obey and follow it with the danger of their own lives For this is the speciall difference betwixt the children of God and the reprobate The one obeyeth God speaking by his Messengers whom they embrace with unfained love and that they do sometimes not onely against all worldly appearance but also against Civill Statutes and Ordinances of men And therefore in their greatest extremity receive they comfort beyond expectation The other alwayes resisteth Gods Messengers and hateth his Word And therefore in their great adversity God either taketh from them the presence of his Word or else they fall into so deadly despair that although Gods Messengers be sent unto them yet neither can they receive comfort by Gods promises neither follow the counsell of Gods true Messengers be it never so perfect and fruitfull Hereof have we many evident Testimonies within the Scriptures of God Of Saul it is plain That God so left him that neither would he give him answer by Prophet Dream nor Vision To Ahaz King of Iudah in his great anguish and fear which he had conceived by the multitude of those that were conjured against him was sent Isaiah the Prophet to assure him by Gods promise That his enemies should not prevail against him and to confirm him in the same the Prophet required him to desire a signe of God either from the heaven or beneath in the
the same did cut it and cast it into the fire notwithstanding that some of the Princes I think not all made request in the contrary But the Prophet was charged by God to write again and to say to Iehoiakim Thus saith the Lord Thou hast burnt this Book saying Why hast thou written in it according to this sentence Assuredly the King of Babylon shall come and shall destroy this land and shall make it void of men and beasts Therefore thus saith the Lord of Jehoiakim the King There shall not be one left alive to sit in the Seat of David Their carkases shall be cast to the heat of the day and to the frost of the night whereby the Prophet did signifie the most vile death and most cruell torment and I shall visite the iniquity of himself and of his seed and servants And I shall bring upon them and upon the inhabitants of Ierusalem and upon all Iudah all the calamities which I have spoken against them Albeit they would not hear This is not written Madame for that time onely but to assure us That the like punishment abideth the like contemners of what state condition or degree that ever they be I did write unto you before having testimony of a good conscience That I did it in the fear of my God and by the motion of his holy Spirit for the request of the faithfull brethren in things lawfull and appertaining to Gods glory I cannot but judge to be the voice of the holy Ghost But how ye did accept the same my former writing I do not otherwise then by conjectures understand whether ye did reade it to the end or not I am uncertain One thing I know That ye did deliver it to one of your Prelats saying My Lord Will ye reade a Pasquill As charity perswadeth me to interpret things doubtfully spoken in the best sense so my duty to God who hath commanded me to flatter no Prince on the earth compelleth me to say That if no more ye esteem the Admonition of God then the Cardinalls do the scoffing of Pasquills that then he shall shortly send you messengers with whom ye shall not be able on that manner to jest If my person be considered I grant my thâ—eatnings are no more to be feared then be the merry sports which fearfull men do father upon Pisquillus in Rome But Madame if ye shall deeply consider That GOD useth men yea and most commonly those that be of lowest degree and most abject before the world to be his Messengers and Ambassadours not onely to notifie his will to the simple but also to rebuke the most proud Tyrants and potent Princes then will ye not judge the liquor by the outward appearance and nature of the vessell For ye are not ignorant That the most noble Wine is inclosed within the Tun made of Fraile wood and that the precious oyntment is often kept within the pot made of Clay If further ye shall consider that God will do nothing touching the punishment of Realms and Nations which he will not reveale to his servants the Prophets whose tongues he will compell to speak somtimes contrary to the appetites and desires of their own hearts and whose words he will perform be they never so unapparent to the judgement of men If these ye do deeply weigh then will ye fear the thing which presently is not seen Elias was but a man as Saint Iames doth witnesse like to his Brethren and yet at his prayer was Achab the Idolater and all Israel with him punished three yeares and six moneths God shutting up the heaven that neither rain nor dew fell upon the earth the space afore written And in the end God so wrought by him that Baals Priests were first confounded and after justly punished And albeit that Iesabel sought his blood and by oath had determined his death yet as she was frustrate of her intent so could she not keep her own bones from the dogs which punishment the Prophet God so ruling his tongue had before appointed to that wicked woman Albeit Madam that the Messengers of God are not sent this day with visible miracles because they teach none other doctrine then that which is confirmed with miracles from the beginning of the world yet will not he who hath promised to take charge over his poor and little flock to the end suffer the contempt of their Embassage escape punishment and vengeance For the truth it self hath said He that heareth you heareth me and he that contemneth you contemneth me I did not speak unto you Madam by my former letter neither yet do I now as Pasquillus doth to the Pope and his carnall Cardinals in the behalf of such as dare not utter their names but I come in the name of Christ Jesus affirming that the Religion which ye maintain is damnable Idolatry the which I offer my self to prove by the most evident testimony of Gods Scriptures And in this quarrell I present my self against all the Papists in the Realm desiring none other Armour but Gods holy Word and the liberty of my tongue God move your heart to understand my Petition to know the truth and unfeinedly to follow the same Amen REVEL JOH 21. I am the beginning and the end I will give to him that is a thirst of the well of the water of life freely He that overcommeth shall inherit all things and I will be his God and he shall be my son But the fearfull and unbelceving and the abominable and murderers and whoremongers and sorcerers and idolaters and all lyers shall have their part in the lake which burneth with fire and brimstone which is the second death JOHN KNOX THE SERVANT OF JESUS CHRIST In preaching of his Holy Evangell To the benevolent Reader desireth grace and peace with the spirit of righteous judgement WOnder not Christian Reader that all my studie and travell within the Scriptures of God these twenty yeers I have set forth nothing in expounding any portion of Scripture except this onely rude and indigested Sermon preached by me in the publike audience of the Church of Edinburgh the nineteenth day of August Anno 1565. That I did not in writing communicate my judgement upon the Scriptures I have ever thought my self to have most just reason for considering my self rather called of my God to instruct the ignorant comfort the sorrowfull confirm the weak and rebuke the proud by tongue and lively voyce in these most corrupt dayes then to compose Books for the age to come seeing that so much is written and by men of most singular erudition and yet so little well observed I decreed to contain my self within the bounds of that Vocation whereunto I found my self especially called I dare not deny lest that in so doing I should be injurious to the Giver but that God hath revealed unto me secrets unknown to the world and also that he hath made my tongue a Trumpet to forewarn
unfainedly cry to him when he correcteth us And so shall we know in experience that our cryes and complaints were not in vain But let us hear what the Prophet saith further Like as a woman saith he with child that draweth neer the travell is in sorrow and cryeth in her pains so have we been in thy sight O Lord we have conceivâ—d we have born in vain as though we should have brought forth the wind Salvations were not made to the earth neither did the inhabitants of the earth fall This is the second part of the Prophets complaint in the which he in the person of Gods people complaineth that of their great affliction there appeared not end This same similitude is used by our Master Jesus Christ for when he speaketh of the troubles of his Church he compareth them to the pains of a woman travelling in her child-birth But it is to another end For there he promiseth exceeding and permanent joy after a sort though it appear trouble But here is the trouble long vehement albeit the fruit of it was not suddenly espied He speaketh no doubt of that long and dolorous time of their captivity in the which they continually travelled for deliverance but obtained it not before the compleat end of 70 yeres during the which time the earth that is the land of Iuda which somtimes was sanctified unto God but was then given to be prophaned by wicked people got no help nor perceiving any deliverance For the Inhabitants of the world fell not that is the tyrants and oppressors of Gods people were not taken away but stil remained and continued blasphemers of God and troublers of his Church But because I perceive the houres to passe more swiftly then they have done at other times I mind to contract that which resteth of this Text into certain points The Prophet first fighteth against the present despair After he introduceth God himselfe calling upon his people And last of all he assureth his afflicted that God will come and require account of all the blood thirsty Tyrants of the earth First fighting against the present despair he saith Thy dead shall live even my Body or with my body shall they arise awake and sing ye that dwell in the dust For thy dew is as the dew of herbes The Prophet here pierceth through all impediments that nature could object And by the victory of faith he overcommeth not only the common enemies but the great and last enemy of all to wit death it selfe For this would he say Lord I see nothing to thy chosen but misery to follow misery one affliction to succeed another yea in the end I see that death shall devour thy dearest children But yet O Lord I see thy promise to be true thy love to remain towards thy chosen even when death appeared to have devoured them For thy dead shal live yea not only shal they live but my very dead Carcase shall arise And so I see honour and glory to succeed this temporall shame I see joy permanent to come after trouble order to spring out of this terrible confusion and finally I see that life shall devour death so that death shall be destroyed and so thy servants shall have life This I say is the victory of faith when in the midst of death through the light of Gods Word the afflicted see life Hypocrites in the time of quietnesse and prosperitie can generally confesse That God is true in his promises but bring them to the extremitie and there ceaseth the Hypocrite further to trust in God then he seeth naturall means whereby God useth to work But the true faithfull when all hope of naturall means faileth then flie they to God himself and to the truth of his Promise who is above nature yea whose works are not so subject to the ordinary course of nature that when Nature faileth his Power and Promise fail also therewith Let us further observe That the Prophet here speaketh not of all dead in generall but saith Thy dead O Lord shall live In which words he maketh difference betwixt those that die in the Lord and those that die in their naturall corruption and in the old Adam Dye in the Lord can none except those that live in him I mean those that attain to the yeers of discretion and none live in him but those that with the Apostle can say I live and yet not I but Christ Iesus that dwelleth in me The life that I now live I have by the faith of the Sonne of God Not that I mean That the faithfull have at all hours such sense of the life everlasting that they fear not the death and the troubles of this life no not so for the faith of Gods Children is weak yea and in many things imperfect But I mean That such as in death and after death shall live must communicate in this life with Jesus Christ and must be regenerate by the seed of life that is by the Word of the everliving God which whosoever despiseth refuseth life and joy everlasting The Prophet transferreth all the promises of God to himselfe saying Even my dead body shall arise and immediately after giveth commandement and charge to the dwellers in the dust that is To the dead Carcases of those that were departed for the spirit and soul of man dwelleth not in the dust That they should awake that they should sing and rejoyce for they should arise and spring up from the earth even as the Herbs do after they have received the dew from above Time will not suffer that these particulars be so largely treated as they ought to be and as I gladly would therefore let us consider That the Prophet in transferring the Power and Promise of God to himself doth not vindicate to himself any particular prerogative above the people of God as that he alone should live and arise and not they also But he doth it to let them understand That he taught a Doctrine whereof he was certain yea and whereof they should have experience after his death As if he should say My words appear to you now to be incredible but the day shall come that I shall be taken from you my Carcase shall be inclosed in the bosome of the earth and therefore shall ye be led away Captives to Babylon where ye shall remain many dayes and yeers as it were buryed in your Sepulchres But then call to minde that I said unto you before hand that my body shall arise Even so shall ye rise from your graves out of Babylon and be restored to your own Countrey and City of Ierusalem This I doubt not is the true meaning of the Prophets The charge that he giveth to the dwellers in the dust is to expresse the power of Gods Word whereby he not onely giveth life where death apparantly had prevailed but also by it he calleth things that are not even as if they were True it is
yet take heed Let janglers and inconstant mâ—n note Le the House of Hamilton remember this Conclusio Let the Papists and greatest enemies witnesse Proclamation against the Earl of Arranâ— Re 〈…〉 The drowning of the French Dominus pro nobis The Earle of Sudderland shot Note the French favour to their friendâ— John 6. Exhortation of Iohn Knox. Note The slaughter of a French Captain with his Band. Note The arrivall of the English Ships Note The Bridge of Tullibody Note the death of a plunderer Remark the Scots acknowledgement of the English help Iohn Knox his first Letter to Sir William Cecile Note Note Note As England had interest then not to suffer Scotland to perish so likewise Scotland hath interest now not to see Engâ—and undonâ— 1559. Note the Quaeres And Answers Let the enemies say if their hope be not frustrate Note diligently Note Note Note Sir Iames Crofts counsell Note a braggadoshie Note Note Note Note Note Note Note Let us mark our advantage from France Note Note Note Note a cruell â—act 1560 Note Note 1560. The fourth Covenant Now hereupon came the pursuit Let the Princes now adayes make use of this So now the worldlings speak unto the King concerning the Scots into England Note The Hamiltonsâ—amâ—ly â—amâ—ly Note this diligently We must go to the fiâ—st cause in all things The inhumanity of the mercâ—lâ—ss French The Quâ—en Regents cruell heart The comfortable Letter of the Duke of Norfolk Note Let the Princes now make use of these words of this dying Queen Note The death of the Queene Regent Note a Character of Popishly addicted French officers of State Note how they limit the Prince Note how the Prince is limitated and his will is not a Law Note The profit thâ—â— Leith got of their promise liberty Note a Covenant betwixt England and Scotland 1560. Some Prelats left Antichrist and did adherâ— unto Christ. William Mâ—itlands mockage of God See how this agrees with our timâ—s Deut. 14. 1 Cor. â— 8. Isai 44.4 5. 1 Tim. 1 27. 1 King 8.17 2 Chron. 8 18. Psal 139 78. Gâ—n 17 1. 1 Tim. 6.15 16 Exod 3.14 15. Matt. 28.19 1 Joh 57. Gen 1.1 Heb. 1. â—3 Act. 17.28 Prov 16.4 Gen 1.26 27 c. Col. 3.10 Ephes 4 24 Gen. 3.6 Gen. 2. â—7 Psal 51.5 Rom. 5 10. Rom. 7.5 2 Tit. 2.6 Eph. 2 23. Rom. 5.14 12. Rom. 6.23 John 3 5. Rom. 5.1 Phil. 1.29 Gen. 3.15 Gen. 3.9 Gen. 12 3. Gen. 15 5 6. 2 Sam. 7.14 Isai 7.14 Isai 9 6 Hag 2.6 John 8.38 Ezek. 6.5 6.7 8 9 c. Gen. 1 12. Gen. 13.1 Exod. 1.1 Exod. 1.20 Josh 3. 23 4 1 Sam. 10.1 1 Sam 16 13 2 Sam 7 12 2 Kingâ— 17.15 16 c. 2 King 24. 34 c. Deu. 28.36 38 c. 2 Kin. 25. â— Dan. 9 2. Ezr. 1 c. Hag. 1 14. Zach. 3.1 Gal 4 4. Luke 1.31 Matth. 1.18 Matth. 2.1 Rom. 1.3 Matth. 1.23 John 1.2.45 2 Tim. 2 5. Ephes. 1.3.4 15 6. Ephes. 1.11 Matth 25 34. Ephes. 1 21 22. Heb 27 8. Psal. 22.11 Heb 13.26 1 Pet. 2.24 5. Psal. 130.3 Psal. 143.3 1 Tim. 2.5 John 1.12 John 20.17 Rom. 5.17 18.19 Rom. 8.15 Gal. 4 36. Act. 17.26 Heb. 2.11 12. 1 Pet. 3 18. Isa. 53.8 Act. 2.4 1 John 1 2. Act. 20 28. 1 Tim 3.16 John 3.16 Heb. 10.1 12. Isa 53.5 Heb. 1 2.3 John 1.29 Matth. 26.11 Deut. 20.23 Matth. 15.1 2. Gal 3.13 Luke 23.1 2. Matth. 26.38 2 Cor 5. Heb 9 12. Heb. 10.5 Act. 2.23 Act. 3.26 Rom. 6.5 11. Act. 2.24 Rom. 4 25. Heb. 2.14 15. Matth. 28 John 20.27 21.7 Luke 24.41 42 43. Joh. 21.12 13. Luke 24.51 Act. 1.6 Matth. 28.6 Matth. 16.9 Luke 24 6. John 20.9 Matth. 28 18. 1 John 2.1 1 Tim. 2.5 Psal. 110 1. Matth. 22 44. Matth. 12 36. Luke 20.42.43 Acts 1.1 Acts 3.19 1 Thess. 1.4 5 6 7 8. Matth. 25.34 Revel 21.27 Esay 66.24 Matth 25.41 Matth 9.44 46 48 Matth. 22.13 2 Pet. 3 11. 2 Cor. 5.11 Luke 21.28 John 15.4 c. Esay 7.14 Ephes. 1.22 Col. 1.18 Heb. 1.11 15. Heb. 10.21 1 John 2.1 1 Tim. 2.5 Matth. 16.17 John 14 26. John 14.11 Acts 5.4 John 10.13 Col. 2.13 Ephes. 2. â— John 9.39 Revel 3.13 Matth. 17.17 Matth 9.19 Luke 9 41. John 6 63. Mic 7.8 1 King 8.8 Psal. 10.3 Rom. 5.10 John 3.5 Tit. 5.5 Rom. 5 8. Psal. 3.9 Psal. 1.6 2 Cor. 3.5 Ephes 1 6. Ephes. 2.10 Phil. 3.13 John 15.5 Rom. 8.9 Rom. 7.15 16 17. Gal. 5.17 Rom. 8 16. Rom. 7.24 Som. 8 22. Ephes 4.17 18 19. 2 Tim. 2.26 John 15 5. Exod. 20.3 c. Deut. 4.7 c. Luke 21.75 Mica 6.7 Ephes 6.17 Ezech. 22.104 1 Cor 6.19 20 1 The 4.4 5 6 Jer. 22.3 9 9 c. Esay 50.1 c. 1 Thess. 4 6. Rom 13.2 Ezek. 22.13 1 John 3 4. Rom. 14.23 Heb. 1 16. 1 Sam. 15.22 1 Cor. 10.31 1 John 3.4 Esay 29.19 Matth. 15.9 Mar. 7.7 Levit. 18.5 Gal. 3.12 1 Tim. 1.18 Rom. 7.12 Psal. 19.7 8 9. Deut. 5.29 Rom. 10.3 1 Kin. 8.4 6. Chron. 6.36 Eccles. 7.22 Prov. 20.9 1 â—oh 1.18 Iohn 1.18 Rom. 10.4 Gal. 3 13. Deut. 27.26 Phil. 2.15 Isai. 64.6 Luk. 17.10 Mat. 28.20 Ephes. 1.4 Col. 1.18 Ephes. 5.23 24 25 26. Apoc. 7.8 Ephes. 2.19 Iohn 5.24 Iohn 17.6 1 Tim. 2.19 Iohn 13.14 Ephes. 1.10 Col. 1.10 Heb. 12.4 Apoc. 14.13 Isai. 25 8. Apoc 7.16 17 Apoc. 21.4 Apoc. 16.10 11 Isai. 66.24 Mark 9.44 36 48. Luke 23.43 Luke â—6 24 25. Apoc. 6.9 10. Gen. 4.8 Gen. 21. â— Gen. 27.41 Mar. 23.34 Ioh. 15.18 19. Iohn 11 35. Ioh. 15.20 24. Act. 4.1 c. Act 5.17 c. Gen. 4 1. Psal. 48.1 2. Mat 5.35 Iohn 12.42 Ephes. 2.20 Act. 2.42 Iohn 10 27. Iohn 18.37 1 Cor. 1 13. 1 Cor. 11.20 23. Mat. 28 19 20 Mark 16.15 Rom 4 11. Matth 18 20. 1 Cor 1.2 2 Cor. 1.1 Gal. 1 2. Ephes. 1 1. Acts 16.9 10.18 1 Cor. 1. c. A 20 17 c. John 20.31 2 Tim 3 16 17 2 Pet. 1 20 21. John 5 29. Ephes 4 4 1 Tim. 3.16 17 Genes 27. Gal 2.11 12 13 14. 1 Tim. 4.1.23 Col. 2.18 19 20 21 22 23. Act. 15.1 c. 1 Tim. 3.15 Heb. 3.2 1 Cor. 14.40 Gen. 17.10 Exod. 12.32 Gen. 17.4 Num. 9.13 Mat. 28.19 Mar. 16.17 Mat. 26.26 Mar. 14.22 Luke 22.19 1 Cor. 11.24 10.16 Rom. 6.3 4 5. Gal. 3.27 Mar. 16.19 Luke 24.51 Act. 1.11 Act. 3.21 1 Cor. 10 c. Ephes. 5.30 Matth. 27.50 Mar. 15.31 Luke 23.46 John 14.30 6.51 53 54 55 56 57 58. 1 Cor. 11.28 28. Mat. 26.26 c Mar. 14.22 c Luk. 22.19 c 1 Cor. 11.24 Note 1 Cor. 11.25 26 Heb. 9.27 28 Col. 2.11 12 Rom. 4.11 Gen. 17.10 Mat. 28.19 1 Cor. 28.29 Rom. 13.1 Titus 3.1 1 Peter 13.2 Rom. 13.2 Rom. 13.7 1 Pet 2.17 Psal 82.1 1 Chron. 22.23 24 25. Chap. 26. 2 Chron. 29.30 31 chap. 2
brake the ward or prison Note another wavering of the Hamiltons A new Covenant 1562. Note So was the Duke the Earls of Argyle Murray and Glencarne with all their Company after ter served The day of Correthie field Octob. 22. 1562 The Earle of Huntlies prayer Note Corriethieburne or Farabank Secretary Lethingtons Oration The Lady Forbesse her words Let others that yet live mark this Mens judgement of the Queens Marriage Note this The Preachers railed upon the Courtiers The Preachers Admonition after the Earle of Huntlies death Meaning of Huntley The end declared their words to be true The defence of the Courtiers The Queens practise The tryall of Pauls Meffanes fact Chattelet and the Queen The Queens desire concerning Chattelet The punishment of God for maintaining and erecting of the Masse death and famine Iohn Knox sent for by the Queen Reasoning between I. Knox and the Queen Note diligently The Queens judgement of the Bishop of Cathaes The Lady Argile was naturall Sister to the Queen as the Earle Murray was naturall Brother The Clergie did pretend to be free from all Jurisdiction save the Popes The judgment of some Huntley forfeited The pride of Women at that Parliament Note diligently And so was Religion and the Common-wealth both neglected Occasion painted with a bald Hind-head Variance betwixt the Earle of Murray and Iohn Knox. Iohn Knox discharge to the Earl of Murray God knowes if our times be better The Speaker was the Dean of Restaruk Iohn Knox his affirmation Let this serve for our times Let the Papists judge this day 1567. Note Women Lethingtons practice Note diligently The last commendation of Lord Iohn to the Queen M. Rob. Font stricken in the head with a weapon by Cap. Lawder Bond to a mutuall defence in the cause of Religion Note Pastors The Master of Maxwells discharge to Iohn Knox and their reasoning together Before they disdained not to come to his own house Iohn Knox his answer Note a wise Reply This was the first time the Earle Murray spake with Iohn Knox after the Parliament Iohn Knox called before the Queen and Counsell in Decemb. 156â— Note this diligently Note As the Irish Papists have done to Protestants in Ireland Let this be noted for this day Let the world judge what ensued Note Pastors Note diligently Note the craft of the Court. Note I. Knox falsly reported of his answer Remark false brethren Murther and Whoredome in the Court. Maries Regiment Great Wet and Frost in Ian. 1563. The Sea stood still neither ebbed â—or flowed for 24 houres Cucullus Note how this agrees with our time Lethingtons counteâ—â—nce at the threatnings of the preacher Let the world judge whether this hath come to passe or not what hath fallen since that time Lethington his Harangue at the Assembly Anno 1564. Iohn Knox his answer Note diligently â—nd see how the Bishops did forbid to pray for the conversion of the Queen that now is in Britain M. Maxwells words in the Assembly Iohn Knox his prayer for the Queen Note 2 Tim. 2. Note Note Let this be noâ—ed diligently Psal. 82. Note this 1 Sam. 22. Note this Discourse diligently God craves of us That we should oppose our selves to iniquity Let this be noted for our times Whether this hath come to passe or not let the world judge Note this diligently Noâ—â— â— Paral 25. When the Prince does serve God sincerely in private and publike and hath a care that the people do the same then assuredly they are faithfull to him but if he faile in these or in either of them he findes disobedience in his people beâ—ause he is not carefull to obey God and to see him obeyed Deut. 13. 2 Paral. 26. Let this be applyed to the late affairs of Scotland 2 Paral. 26. Note M. Iohn Dowglâ—s Rector his Vote Master Iohn Craig his Vote Note dilâ—gently Note deligently There be two Epigrams extant written by George Buchanan of a rich Diamond sent from Qu. Mary to Queen Elizabeth At this time an Italian named Davie entred in great familiarity with the Queen so that there was nothing done without him The Earl of Murray seeing the other Nobles consent gave his which before he refused The Dispensation being come from Rome for the Marriage Before which according to the Romish Law it was unlawful to marry being Cousin Germans brother and sisters children and so the degree of Consanguinity forbidden Note this for our time The King to make himself more popular and to take from the Lords of the Congregation the preteâ—t of Religion he went to the Kirk to hear Iohn Knox preach In answering he said more then he had preached for he added That as the King had to pleasure the Queen gone to Masse and dishonoured the Lord God so should God in his justice make her an Instrument of his ruine and so it fell out in a very short time but the Queen being incensed with these words fell out in Tears and to please her Iohn Knox must abstain from preaching for a time Note how this agrees with our times Let this be conferred with our times Note diligenly So was the Citie of London for warre against Scotland vexed for the leavie of mony Note diligently Note diligently Qâ— Elizabeth Here mark either deep dissimulation or a great inconstancy At the end of this Book you shall finde this See in what sense proud ambitious men takes the name of Bishop As is said before This inconstant yongman sometimes declared himself for the Protestant witnesse his last Band And now for the Papist And as he left God so he was left by him The Queen intending vengeance upon the poor King and being in love with the Earle Bothwell grants to the Protestants their Petitions that they may be quiet and not trouble her Plots As she had lately gratified the Protestants by granting their Petition so at this time she yeelds unto the Papists their demands also that she might be stopped by neither of them in her designe of vengeance and new love Note Note how God changeth things in a moment Heb. 10. 1 Cor. 3. Mat. 25. John 3. Rom 58. 2 Cor. 5. Rom. 6. Ephes. 4.5 Ephes. 2. Matth. 10. Vain Religion or Idolatry A Sentence pronounced Appellation from the same The request of Iohn Knox. The Petition of Protestants Deut. 17. The Pâ—tition of Iohn Knox. Note well Answer 1. To Objections Note The Appellation is just and lawfull Gods Messengers may appeal from unjust sentences and Civill powers are bound to admit them Jer. 26. Advert The Princes did absolve the Prophet whom the Priests had condemned Deut. 17. The meaning of these words I am in your hands c. Deut 17. Jerem 1. Deut 1 10. The causes of his Appellation and why he ought to have been defended Jerem. 38. Just cause of Appellation Act. 22 23 24 25. Act. 25. Why Paul would admit none of the Leuiticall order to judge in his cause Upon what reasons the Appellation of Paul was grounded