to France to make Warre and at his arrivall there he findes an Army of Scots ready to fight for the Alliay of Scotland the French King against the English Upon this the King of England moves King Iames whom he had taken along with him to write unto the Scots and to charge them upon their Allegiance not to draw their Sword against the party where he their King was in person The Scots answered That they were sent into France to assist their Alliays against the common enemy As for him who writ unto them since he was a prisoner and not a free man they neither owed him Allegiance nor would they give him any so long as he was in prison but if he were set at liberty and were living among them they would obey him according to the Laws of the Countrey since the Crown was setled upon him by the consent of the States and so they did for these Kingdoms were governed in his name without any communication with him during the time of his imprisonment which was very long but when he went home he was received and obeyed as King From this Princes may learn that although people do submit themselves to their Government the resignation is not so full as to devest themselves of all power in such a way That the Prince may dispose of them as he thinks right or wrong he ordinarily being misled and kept captive by those that are about him who for the most part have no regard to the publike good nor to the credit and esteem of him to whom in shew they professe themselves so addicted the people have constantly reserved even unto themselves by the consent of all men yea of the greatest Court-parasites and Sycophants of Princes that the Prince cannot nor ought not to enslave or subject the people to any Forreign Power and where Princes by Pusillanimitie and ill counsell have essayed or attempted such a thing they have smarted for it witnesse Baliol who not onely was excluded himself from the Crown but also his Posterity and it was setled upon the next Branch to wit Robert Bruce with his descendents where it continues to this day by Gods providence Then since the people have reserved this power in themselves to stop the Prince to put them under any Forreign yoak or slavery is it possible That they have not reserved a power to right themselves from domestick and intestine slavery and misery slavery being ever one and the same For what is it to me by whom I suffer evil of one and the same kinde and degree whether it be by a neighbour or a stranger a forreigner or a con-citizen yea when I suffer by him who should be my friend and stand for the same Freedom with me my suffering is the greater To this purpose you have a memorable Passage of William the Norman who although he had invaded England with the Sword and by it had defeated him who did oppose him for the Crown with all his adherents and party and in consequencie of this Victory had committed many out-rages with a strong hand yet the same William could never assure himself nor his Posterity of the Allegeance of the People till he had sworn solemnly according to the Rite of the times for himself and his To govern according to the good and approved Laws of the Land as the best Kings before him had done Then the County of Kent in its own name and in the name of the whole Kingdom declared That neither Kent nor any other of the Kingdom was conquered but in a peaceable way did submit to William the Norman upon Condition and with Proviso That all their Liberties and free Customs in use and practice should be kept If this was not accomplished afterwards it was sillinesse of the People that suffered themselves to be abused and the fault of misled Princes that did not keep their promise whereunto they were tyed And sundry for the breach of this promise have had occasion to repent when it hath been too late We shall adde one example more which is of Henry the eighth who anno 1525 the seventeenth yeer of his Reign by the advice of his Councell put a Tax upon the people which the people did not onely refuse to pay but declared That the thing was unjust and unlawfull Withall wherever they met those whom the King had employed for the gathering the money they used them so kindely that they did never come twice to one place for the payment of the Tax The King seeing this he disclaims the Imposition of the Tax and so do the Nobles that convened at London by his Command for that purpose and layes all the fault upon ill counsell namely upon Wolsey This was Henry constrained to do notwithstanding his resolutenesse against all forreign enemy chiefly the Pope with his shavelings By this instance Henry acknowledged his power to be limited and no wayes arbitrary Against the doctrine of our now Cout-parasites Now if the People have this much power in them as to stand for their Temporall Liberty both against forreign and domestick slavery far more may they and ought they to defend the Spirituall Freedom which Christ having purchased with his Blood hath left them as Members of his Church But all this defence of Liberty and Religion ought to be made so that it be without by-ends sinistrous respects of hatred malice ambition c. The onely scope and main drift being To have Gods glory in the Light of his Gospel setled and maintained The People at quiet The Prince obeyed in God and for God i. e. according to the Law of God Nature Nations and the Countrey or Kingdom so far as possibly can be This being lookt to carefully there is no gap opened to Rebellion which is a fighting against Gods Ordinance and not the just and necessary opposing of the abuse and corrupting of the good Ordinance of God But here a Court-slave will say If things be so there is no absolutenesse in Monarchs and Princes To answer this we must know what is to be meant by absolute or absolutenes whereof I finde two main significations First absolute signifieth perfect and absolutenesse perfection Hence we have in Latin this expression Perfectum est omnibus numeris absolutum And in our vulgar Language we say A thing is absolutely good when it is perfectly good Next absolute signifieth free from tye or bond which in Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now say I if you take absolute for perfect that Prince or Magistrate is most absolute that is most perfect who governs most absolutely or most perfectly The absolutenesse or perfection of Government consists in its conformity to the perfect Rule which is written in the Law of God printed in the heart of man received generally of all wise People and in practice by all particular well-polished Common-wealths Next I say if you take absolute for free from tye or bond That no Prince nor Magistrate is free for every
Magistrate or Prince as well as the private man is bound to keep the Law of God of Nature c. not onely in particular things for his own singular carriage but also in publike businesses for the good and society of men or of the people for God hath given his Law and Nature her Dictates to all to the observance of which all men are tyed Yea farther they are not onely bound in their severall Conditions and tyed to the performance thereof in their own persons but also are bound to further it with all their might and take away all things that may lett and stop this performance or deterre and withdraw men from it Read Levit. 19.17 where every man is commanded to rebuke his neighbour and stop him from sinning Read Deut. 17.19 20. where the King is commanded to have continually the Copie of the Law before him for his Rule and Guide What is in 1 Sam. 8.10 is what a King is likely to do and not what he ought or should do This is cleer for in the place now named in Deuteronomy the King is told what he ought to do but that he is said to do in Samuel is contrary to the Ordinance of God Confer the places and you will easily see this truth Next a Prince is said to be absolute that is not in any kinde subaltern to another and whose subjects acknowledge under God no other but him Hence you may see That the Popish Kings and Princes are not absolute for beside the great number of people within their Dominions who are immediate sworn vassalls to the Pope I mean the Shavelings The Prince himself takes Oath at his Reception To uphold the over-ruling Government of the Pope under the masked name of Spirituality and the simple abused Prince shall have for a reward to make up all a little holy Oyl to anoynt him and bear the Title of most Christian or Catholike Princes Farther I say That the Prince who although in some things hath cast off the yoke of this god upon earth for so is the Pope now and then called but keeps up a part of his tyranny in the Church of God over his people wants and loses so much of his absolutenesse for this tye upon him from a forreign Prince the Pope But here the Pope sheweth the height of his cunning for he seeing that Princes are told frequently That they are either absolute or ought to be such bethinks himself to keep up his super-eminency above Princes as his vassalls and yet make the Princes finde an absolutenesse which he acts by his Emissaries and their inferiour instruments for their own private ends whom he makes inculcate in the ears of Princes That their absolutenesse consisteth in doing with the Life Liberty and Fortunes of the People as seems good in their eyes without any regard to the good of humane Society which is the true End of all Government But with this Proviso That those who have relation to him immediately be exempted and these are not onely his shavelings who are openly obedient to his commands and orders c. but also those yea in Kingdoms where his name is in a kinde rejected who keep up his tyrannicall Laws and Ordinances as we have felt of late namely in these Dominions wherein we live to our wofull experience for they to uphold and encrease their power have cast both Prince and People into great troubles making the Prince believe That without them he hath no being But to shew thee that Princes may use the people committed to their Charge like beasts and yet neverthelesse are not absolute cast thy eyes in the neighbour Countreys onely upon the Duke of Savoy and the Duke of Florence who although they be Sovereigns in a kinde over the people and deal most hardly with them taking their Lives and Fortunes away at their pleasure yet they are not acknowledged to be absolute Princes for they are vassalls of the Empire and their chief titles are to be Officers thereof So the Duke of Savoy is qualified Vicar of the Empire c. If you consider the Prince and people committed to his Charge as having relation one to another I say they are both bound one to another by Duty the Prince first bound to rule and govern according to the Law of God of Nature of Nations and Municipall Laws of the Countrey and the People is bound to obey him accordingly but if the Prince command any thing against these his commands are not to be obeyed God being onely he to whose commands Obedience is simply due and to be given but to men onely obedience with limitation and in externall things according to the Laws so oft above named at the least not against them or opposite to them The Chimaera or rather Solaecisme in reason of passive Obedience is not to be thought on among rationall men it being the invention of Court-parasites a meer nothing or non ens for Obedience consisteth in action as all other vertues do and not is suffering Farther whosoever for not obeying a wicked command of a Superiour suffereth if he can stop it or shun it is an enemy to his own being wherein he offends against nature for you see every naturall thing striveth to conserve it self against what annoyeth it then he sins against the Order of God who in vain hath ordained us so many lawfull Means for the preservation of our Being if we suffer it to be destroyed having power to help it But then it will be demanded What is there no absolutenesse in humane Authority I answer simple absolutenesse there is none under God For all humane Authority is limited by the Laws aforesaid and extends to farther then externall things yet comparatively humane Authority is said to be absolute when it is free from any Forreigne Superiour Power So when Henry the eighth having cast off the Romish yoak and putting down the vassallage of these his Dominions unto the Pope caused divers Books to be written of the absolute Empire or Authority of the Prince although after the freeing himself from the Pope he had not nor did not pretend to have any more absolute power over the people then he had before but albeit this Prince did much for the regaining the absolute Authority to the Crown again in chasing away the Romish Pontiff yet he did it not fully in so farre as he kept still the Romish Rites and the Hierarchy or Prelacy wherein the Romish Fox lurking hath kept himself in these Countreys unto this day and now having acted the Fox long enough he is acting the Woolf by dedestroying the people of God if the Successors of King Henry had not kept in the Romish Superstitious Rites and Hierarchy they and we all had had better times then we have all tasted of Although King Henry for his Vices be blame worthy to all posterity yet I must say in all humane appearance That if the Prelat-Bishops to whom he trusted the reforming of the abuses
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
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
particularly to every Article directed from my Lord of S. Andrews to me by Sir David Hamilton which Articles are in number nine and heere repeated and answered as I trust to his Lordships contentment 1. THe first Article putteth me in remembrance of the antiquity of the blood of my house how many Earles Lords and Knights hath been thereof how many Noble-men descended of the same house how long it continued true to God and the Prince without spot in their dayes in any manner of sort Answer True it is my Lord that there is well-long continuance of my house by Gods providence and benevolence of our Princes whom we have served and shall serve truely next to God And the like obedience towards Gods and our Princes remaineth with us yet or rather better praised be the Lords Name neither know we any spot towards our Princesse and her due obedience And if there be offence towards God he is mercifull to remit our offences For he will not the death of a sinner Like as it standeth in his omnipotent power to make up houses to continue the same to alter them to make them small or great or to extinguish them according to his own inscrutable wisdom For in exalting depressing and changing of houses the laud and praise must be given to that one eternall God in whose hands the same standeth 2. The second Article beareth the great affection and love your Lordship beareth towards me and my house and of the ardent desire ye have of the perpetuall standing thereof in honour and fame with all them that are coming of it Answ. Forsooth it is your dutie to wish good unto my house and unto them that are coming of the same not onely for the faithfulnesse amity and society that hath been between our forefathers but also for the late conjunction of blood that is between our said house if it be Gods pleasure that it have successe Which should give sufficient occasion to your Lordship to wish good to my house and perpetuity with Gods glory without which nothing is perpetuall unto whom be praise and worship for ever and ever Amen 3. Thirdly Your Lordship declareth how displeasant it is to you that I should be seduced by an infamed person of the Law and by the flattery of a forsworn Apostata that under pretence of his giving forth maketh us to understand That he is a Preacher of the Gospel and therewith raiseth Schismes and Divisions in the whole Church of God And by our maintenance and defence would infect this Countrey with Heresie alleadging that to be Scripture which these many yeeres past hath been condemned as Heresie by the generall Councells and whole estate of Christian people Answ. The God that created heaven and earth and all that is therein preserve me from seducing for I dread others many under the colour of godlinesse are seduced and think that they do God a pleasure when they persecute one of them that professe his Name What that man of the Law is we know not we hear none of his flattery his perjured Oath of Apostasie is unknown unto us But if he have made any unlawfull Oath contrary to Gods commandment it were better to violate it then to observe it He Preaches nothing to us but the Gospel if he would do otherwise we would not beleeve him nor yet an Angel of heaven we heare him sowe no Schismes nor Divisions but such as may stand with Gods Word which we shall cause him to confesse in presence of your Lordship and the Clergy when ye require us thereto And as to it that hath been condemned by generall Councels we trust you know well that all the generall Councels have been at diversity among themselves and never two of them universally agreeing in all points in so much as they are of men But the Spirit of Verity that bears testimony of our Lord Jesus hath not neither can erre For heaven earth shal perish ere one jot of it perish Beyond this my Lord neither teacheth he neither will we accept of him but that which agrees with the Word of God set forth by the Patriarks Prophets Apostles and Evangelists left to our salvation in expresse words And so my Lord to condemn the Doctrine not examined is not required For when your Lordship pleaseth to hear the confession of that mans Faith the manner of his Doctrine which agreeth with the Gospel of Jesus Christ I will cause him to assist to judgement and shall be present there at Gods pleasure that he may render reckoning of his belief and our Doctrine to the superiour Powers according to the prescription of that blood of the eternall Testament sealed by the Immaculate Lambe To whom with the Father and the holy Spirit be all honour and glory for ever and ever Amen 4. The fourth Article puts me in remembrance how dangerous it is if the Authority would put me to it and my House according to comely and common Laws and our own municipiall Lawes of this Realme and how it appeareth to the decay of our House Answ. All Laws are or at least should be subject to Gods Law which Law should be first placed and planted in every mans heart it should have no impediment Men should not abrogate it for the defence and setting up of their owne advantage If it would please Authorities to put at our House for confessing of Gods Word or for maintenance of his Law God is mighty enough in his own Cause he should be rather obeyed then man I will serve my Prince with body heart goods strength and all that is in my power except that which is Gods duty which I will reserve to him alone that is To worship him in truth and verity and as neer as I can to conform to his written Word to his owne honour and obedience of my Princesse 5. The fifth Article puts me in remembrance how woe your Lordship would be to hear to see or know any displeasure that might come to me my son or any of my House and especially in my time and dayes And as to heare the great and evill brute of me that should now in my old age in a manner begin to vary in my Faith and to be altered therein when it is time that I should be most sure and firm therein Ans. Your Lordships good will is ever made manifest unto me in all your Articles that you should be sorry to hear see or know my displeasure for the which I am bound to render your Lordship thanks shall do the same assuredly But as for wavering in my Faith God forbid that I should so do For I believe in God the Father Almighty Maker of heaven earth And in Jesus Christ his onely Son our Saviour My Lord I vary not in my Faith but I praise God that of his goodnesse now in my latter days hath of his infinite mercy opened his bosome of grace unto me to acknowledge him the eternall Wisedome his
their greatest prosperity For the better understanding of this complaint and of the minde of the Prophet we must first observe from whence all Authority floweth and secondly To what end Powers are appointed by God The which two points being discussed we shall the better understand what lords and what authority rules beside God and who they are in whom God and his mercifull presence rules The first is resolved to us by the words of the Apostle saying There is no Power but of God David bringeth in the Eternall God speaking to Judges and Rulers saying I have said Ye are gods and Sons of the Most High And Solomon in the person of God affirmeth the same saying By me Kings raigne and Princes discern the things that are just Of which place it is evident That it is neither Birth influence of Stars election of people force of Arms nor finally whatsoever can be comprehended under the power of nature that maketh the distinction betwixt the superiour power and the inferiour or that doth establish the Royall Throne of Kings but it is the onely and perfect Ordinance of God who willeth his Terrour Power and Majestie in a part to shine in the Thrones of Kings and in the faces of Judges and that for the profit and comfort of man So that whosoever would studie to deface that order of Regiment that God hath established and by his holy Word allowed and bring in such a confusion as no difference should be betwixt the upper Powers and the subjects doth nothing but evert and turne upside downe the very Throne of God which he will to be fixed here upon earth as in the end and cause of this Ordinance more plainly shall appear which is the second Point we have to observe for the better understanding of the Prophets words and minde The end and cause then why God printeth in the weak and feeble flesh of man this Image of his own Power and Majestie is not to puff up flesh in opinion of it self neither yet that the heart of him that is exalted above others shâ—ll be lifted up by presumption and pride and so despise others but that he shall consider that he is appointed Lieutenant to one whose eyes continually watch upon him to see and examine how he behaveth himself in his Office Saint Paul in few words declareth the end wherefore the sword is committed to the powers saying It is to the punishment of the wicked doers and unto the praise of such as do well Of which words it is evident That the sword of God is not committed to the hand of man to use as it pleaseth him but onely to punish vice and maintain vertue that men may live in such society as before God is acceptable And this is the very and onely cause why God hath appointed powers in this Earth For such is the furious rage of mans corrupt nature That unlesse severe punishment were appointed and put in execution upon malefactors Better it were that man should live among brute and wilde Beasts then among men But at this present I dare not enter into the description of this common place for so should I not satisfie the Text which by Gods grace I purpose to absolve This onely by the way I would that such as are placed in Authority should consider Whether they raign and rule by God so that God ruleth them or if they rule without besides and against God of whom our Prophet here doth complain If any list to take tryall of this point it is not hard For Moses in the election of Judges and of a King describeth not onely what persons shall be chosen to that honour but doth also give to him that is elected and chosen the rule by the which he shall try himself whether God raign in him or not saying When he shall sit upon the throne of his Kingdom he shall write to himself an examplar of this Law in a Book by the Priests and Levites it shall be with him and he shall read therein all the dayes of his life That he may learn to fear the Lord his God and to keep all the words of this Law and these Statutes that he may do them that his heart be not lifted up above his Brethren and that he turn not from the commandment to the right hand or to the left The same is repeated to Ioshuah in his inanguration to the Regiment of the people by God himself saying Let not the Book of this Law depart from thy mouth but meditate in it day and night that thou mayst keep it and do according to all that which is written in it For then shall thy way be prosperous and thou shalt do prudently The first thing then that God craveth of him that is called to the Honour of a King is The knowledge of his Will revealed in his Word The second is An upright and willing minde to put in execution such things as God commandeth in his Law without declining to the right or to the left hand Kings then have not an absolute Power to do in their Regiment what pleaseth them but their Power is limited by Gods Word So that if they strike where GOD hath not commanded they are but murtherers and if they spare where GOD hath commanded to strike they and their Throne are criminall and guilty of the wickednesse that aboundeth upon the face of the earth for lack of punishment O that Kings and Princes would consider what account shall be craved of them as well of their ignorance and misknowledge of Gods Will as for the neglecting of their Office But now to returne to the words of the Prophet In the person of the whole people he doth complain unto God That the Babilonians whom he calleth Other lords besides God both because of their ignorance of God and by reason of their cruelty and inhumanity had long ruled over them in great rigour without pity or compassion had upon the ancient men and famous matrons For they being mortall enemies to the people of God fought by all meanes to aggravate their yoke yea utterly to have exterminate the memory of them and of their Religion from the face of the earth After the first part of this dolorous complaint the Prophet declareth the Protestation of the people saying Neverthelesse in thee shall we remember thy Name others reade it But we will remember thee onely and thy Name But in the Hebrew there is no Conjunction Copulative in that sentence The minde of the Prophet is plaine to wit That notwithstanding the long sustained affliction the people of God declined not to a false and vain Religion but remembred God that sometime appeared to them in his mercifull presence which albeit then they saw not yet would they still remember his Name that is They would call to minde the Doctrine and Promise which at sometimes they heard albeit in their prosperity they did not sufficiently glorifie God
shall onely l. 47. r. is p. 316.35 r. might not p. 317. l 9. r. whither p. 319 l. 15. r. concurre l. 20 r. she p. 321. l 34. r. charge p. 324. l. 28. r. meats p. 326. l. 7. r. modified p. 327. l. 39. r. women p. 352. l 3. r. dearth l. 5. r. many p. 359. l. 1. r. her p. 366. l. 12. r. within l. 19. r. dayes p 369 l. 24. r. unlawfull p. 373. l. 36. r. if the p. 375. l. 32. r. all through l. 34. r. sins p. 386. l. 35. r. death p. 387. l. 1. r. which l. 45. r. what p. 392. l. 25. r. will say p. 393. l. 4. r. misknow p. 397. l. 5. r. this l. 10. r. the. The fifth Book P. 413. l. 39. r. best p. 414. l. 17. r. to p. 416. l. 5. â— celerity p. 421.36 r. as you p. 436. l. 26. r. foolish cagots p. 437. l. 7. r. to such p. 447. l. 5. dele was l. 23. r. saying Appendix P. 7. l. 43. r. ye p. 29. l. 6. r. result l. 10. world p. 60. l. 44. r. Mistresse p. 78. l. 15. r. time p. 79. l. 7. r. Iehu pag. 99. l. 1. r. whole l. 11. r. finall p. 102. l. 4â— r. punished p. 106. l. 1. r. all p. 111. l. 17. r. him p. 112. l. 24. r. perceived THE HISTORIE OF THE REFORMATION Within the Realme of SCOTLAND from the yeer 1422. Till the 20. day of August 1567. THE FIRST BOOK IN the Records of Glasgow is found mention of one whose name was Iames Resby an Englishman by Birth Scholler to Wickliff He was accused as an Heretike by one Lawrence Lindors in Scotland and burnt for having said That the Pope was not the Vicar of Christ and that a man of wicked life was not to be acknowledged for Pope This fell out Anno 1422. Farther our Chronicles make mention That in the dayes of King Iames the first about the yeer of God 1431. was deprehended in the University of Saint Andrewes one named Paul Craw a Boheme who was accused of Heresie before such as then were called Doctors of Theologie His accusation consisted principally That he followed Iohn Hâ—s and Wickliff in the opinion of the Sacrament Who denied that the substance of Bread and Wine were changed by vertue of any words Or that Confession should be made to Priests or yet Prayers to Saints departed While that God gave him grace to resist them and not to consent to their impiety He was committed to the secular Judge for our Bishops following Pilate who both did condemne and also wash his hands who condemned him to the fire in the which he was consumed in the said City of Saint Andrews about the time afore written And to declare themselves to be the generation of Satan who from the beginning hath been enemy to the Truth and he that desireth the same to be hid from the knowledge of men They put a ball of Brasse in his mouth to the end he should not give Confession of his Faith to the people neither yet that they should understand the defence which he had against their unjust accusation and condemnation Both these godly men Resby and Craw suffered Martyrdome for Christ his Truth by Henry Ward-Law Bishop of Saint Andrewes whom the Prelates place amongst their Worthies But that their wicked practise did not greatly advance their Kingdom of darknesse neither yet was it able utterly to extinguish the Trueth for albeit that in the dayes of King Iames the second and third we finde small question of Religion moved within this Realm yet in the time of King Iames the fourth in the sixth yeer of his Reign and in the twenty two yeer of his age which was in the yeer of God 1494. were summoned before the King and his great Counsell by Robert Blacater called Archbishop of Glasgow The number of thirty persons remaining some in Kyle Stâ—wart some in Kingstyle and some in Cunninghame Among whom were George Campbell of Cesnok Adam Reade of Barskyning Iohn Campbell of Newmyls Andrew Schaw of Polkemac Helene Chalmer Lady Pokellie Isabelle Chambers Lady Stairs These were called the Lollards of Kyle they were accused of the Articles following as we have received them out of the Register of Glasgow 1. First â—hat Images are not to be had in the Kyrk nor to be worshipped 2. That the Reliques of Saints are not to be worshipped 3. That Laws Ordinances of men vary from time to time and that by the Pope 4. That it is not lawfull to fight for the Faith nor to defend the Faith by the Sword if we be not driven to it by necessity which is above all Law 5. That Christ gave power to Peter as also to the other Apostles and not to the Pope his pretended Successour to binde and loose within the Kyrk 6. That Christ ordained no Priests to consecrate as they do in the Romish Church these many yeers 7. That after the Consecration in the Masse there remains Bread and that there is not the naturall Body of Christ. 8. That Tythes ought not to be given to Ecclesiasticall men as they were then called to wit wholly but a part to the poor widow or orphans other pious uses 9. That Christ at his coming hath taken away power from Kings to judge This Article we doubt not to be the venomous accusation of the enemies whose practise hath ever been to make the doctrine of Jesus Christ suspect to Kings and Rulers As if God thereby would deprive them of their Royall Seats While on the contrary nothing confirms the power of Magistrates more then doth Gods Truth But to the Articles 10. That every faithfull man and women is a Priest in that sence that they are called by the Apostle Saint Iohn Apoc. 1.6.5.10.20.6 11. That the Unction of Kings ceased at the coming of Christ and truely it was but late since Kings were anointed namely in Scotland for Edgar was the first anointed King in Scotland about the yeer 1100. 12. That the Pope is not the successour of Peter but where he said Go behinde me Satan 13. That the Pope deceives the people by his Buls and his Indulgences 14. That the Masse profiteth not the souls who in those dayes were said to be in Purgatory 15. That the Pope and the Bishops deceive the people by their Pardons 16. That Indulgences ought not to be granted to fight against the Saracens 17. That the Pope exalts himself against God and above God 18. That the Pope cannot remit the pains of Purgatory 19. That the blessings of the Bishops of dumb Dogs they should have been stiled are of no value 20. That the Excommunication of the Kyrk is not to be feared if there be no true cause for it 21. That in no case it is lawfull to swear to wit idly rashly and in vain 22. That Priests may have wives according to the constitution of the Law and
unto you even so do unto them for this is the Law and the Prophets He that loveth his neighbour fulfilleth the Law Thou shalt not commit adultery Thou shalt not kill Thou shalt not steal Thou shalt not bear false witnesse against thy neighbour Thou shalt not desire and so forth If there be any other Commandment all are comprehended under this saying Love thy neighbour as thy self He that loveth his neighbour keepeth all the Commandments of God Rom. 13. Gal. 5. He that loveth God loveth his neighbour 1 Joh. 4. Ergo He that loveth God keepeth all his Commandments He that hath the faith loveth God My Father loveth you because ye love me and believe that I came of God He that hath the faith keepeth all the Commandments of God he that hath the faith loveth God and he that loveth God keepeth all the Commandments of God Ergo He that hath faith keepeth all the Commandments of God He that keepeth one Commandment keepeth them all For without faith it is impossible to keep any of the Commandments of God and he that hath faith keepeth all the Commandments of God Ergo He that keepeth one Commandment of God keepeth them all He that keepeth not all the Commandments of God he keepeth none of them he that keepeth one of the Commandments of God he keepeth all Ergo He that keepeth not all the Commandments he keepeth none of them It is not in our power without grace to keep any of Gods Commandments Without grace it is impossible to keep one of Gods Commandments and grace is not in our power Ergo It is not in our power to keep any of the Commandments of God Even so may you reason concerning the holy Ghost and faith The Law was given us to shew us our sin By the Law cometh the knowledge of sin I knew not what sin meant but through the Law I knew not what lust had meant except the Law had said Thou shalt not lust Without the Law sin was dead that is It moved me not neither wist I that it was sin which notwithstanding was sin and forbidden by the Law The Law biddeth us do that which is impossible for us for it bids us keep all the Commandments of God and yet it is not in our power to keep any of them Ergo It biddeth us do that which is impossible for us Thou wilt say Wherefore doth God command us that which is impossible for us I answer To make thee know That thou art but evill and that there is no remedy to save thee in thine own hand and that thou maist seek remedy at at some other For the Law doth nothing but command thee Of the Gospel THe Gospel is as much to say in our Tongue as good Tydings like as every one of these Sentences be Christ is the Saviour of the world Christ is our Saviour Christ died for us Christ died for our sins Christ offered himself for us Christ bare our sins upon his back Christ bought us with his Blood Christ washt us with his Blood Christ came into the world to save sinners Christ came into this world to take away our sins Christ was the Price that was given for us and our sins Christ was made Debtor for our sins Christ hath paid our Debt for he died for us Christ hath made satisfaction for us and for our sins Christ is our Righteousnesse Christ is our Wisedom Christ is our Sanctification Christ is our Redemption Christ is our Satisfaction Christ is our Goodnesse Christ hath pacified the Father of Heaven Christ is Ours and all His. Christ hath delivered us from the Law from the devill and hell The Father of heaven hath forgiven us for Christs sake Or any such other as declare unto us the mercies of God The nature of the Law and of the Gospel The Law Sheweth us our sin Sheweth us our condemnation Is the word of ire Is the word of despair Is the word of displeasure The Gospel Sheweth us a remedy for it Sheweth us our Redemption Is the Word of Grace Is the Word of Comfort Is the Word of Peace A Disputation betwixt the Law and the Gospel The Law saith Pay thy Debt Thou art a desperate sinner Thou shalt die The Gospel saith Christ hath paid it Thy sins are forgiven thee Be of good comfort thou art saved The Law saith Make amends for thy sin The Father of heaven is wrath with thee Where is thy righteousnesse goodnesse and satisfaction Thou art bound and obliged unto me the devil and hell The Gospel saith Christ hath made it for thee Christ hath pacified him with his Blood Christ is thy righteousnesse goodnesse satisfaction Christ hath delivered thee from them all Of Faith FAith is to believe God like as Abraham believed God and it was counted to him for righteousnesse He that believed God believed his Word To believe in him is to believe his Word and accompt it true that he speaketh he that believeth not Gods Word he compteth him false and a lyar and believeth not that he may and will fulfill his Word and so he denieth both the might of God and himself Faith is the gift of God Every good thing is the gift of God Faith is good Ergo Faith is the gift of God The gift of God is not in our power Faith is the gift of God Ergo Faith is not in our power Without faith it is impossible to please God all that cometh not of faith is sin for without faith can no man please God Besides that he that lacketh faith he trusteth not God he that trusteth not God trusteth not in his Word he that trusteth not in his Word holdeth him false and a lyar he that holdeth him false and a lyar he believeth not that he may do that he promiseth and so denieth he that he is God O how can a man being of this fashion please God! No manner of wayes yea suppose he did all the works of man and Angel All that is done in faith pleaseth God Right is the Word of God and all his works in faith Lord thine eyes look to faith that is as much to say as Lord thou delightest in faith God loveth him that believeth in him how can they then displease him He who hath faith is just and good and a good tree bringeth forth good fruit Ergo all that is done in faith pleaseth God Moreover he that hath faith beleeveth God he that believeth God believeth his Word he that believeth his Word wotteth well that he is true and faithfull and cannot lie but knoweth well that he both may and will fulfill his Word How can he then displease him For thou canst do no greater honour unto God than to count him true Thou wilt then say That theft murder adultery and all vices please God No verily for they cannot be done in faith for a good tree beareth good fruit He that
or at least a Prelats Peere a true servant to the King of Love who upon a night after Supper asked of his Gentlemen by the faith that they ought to the king of Love that they truely declare how many sundry women every one of them had and how many of them were mens wives One answered He had lien with five and two of them were married The other answered I have had seven and three of them are married It came last to my Lord Abbot himself who making it very nice for a little space gave in the end a plain confession and said I am the youngest man and yet have I had the round dozen and seven of them are mens wives Now said the Frier This god and king of Love to whom our Prelates do homage is the master devill of hell from whom such fruits and works do proceed This Frier was known by his proper tokens to have been Prior Patrike Hepburne now Bishop of Murray who to this day hath continued in the profession that he hath made to his god and king of love It was supposed notwithstanding this kinde of preaching that this Frier remained Papist in his heart For the other Friers fearing to lose the Benediction of the Bishops to wit Their Malt and their Meale and their other appointed Pensions caused the said Frier to flie to England where for defence of the people and Papistry he was cast into prison at King Henries commandment But so it pleased God to open the mouth of Balaams own Asse to cry out against the vitious lives of the Clergie of that age Shortly after this new consultation was taken there that some should be burnt for men began liberally to speak A merry Gentleman named Iohn Lindsey familiar to Bishop Iames Betonne standing by when consultation was had said My Lord If ye burne any more except ye follow my counsell ye will utterly destroy your selves if ye will burne them let them be burnt in hollow Cellars for the smoke of Master Patrike Hammilton hath infected as many as it blew upon Thus it pleased God that they should be tanted in their own face But here followeth the most merry of all One Alexander Furrour who had been imprisoned seven yeers in the Tower of London Sir Iohn Dungwaill according to the charity of Church-men entertained his wife and wasted the poor mans substance for the which cause at his returning he spake more liberally of Priests then they could bear And so was he declared to be accused for heresie and called to his answer to Saint Andrewes he leapt up merrily upon the Scaffold and casting a gambade said Where are the rest of the Players Master Andrew Olyphant offended therewith said It shall be no Play to you Sir before ye depart and so began to reade his Accusation the first Article whereof was That he despised the Masse His answer was I heare more Maffes in eight dayes than three Bishops there sitting say in a yeare Accused secondly of the contempt of the Sacraments The Priests said he were the most common contemners of Sacraments and specially of Matrimony And that he witnessed by many of the Priests there present and named the mans wife with whom they had medled and especially Sir Iohn Dungwaill who had seven yeers together abused his own wife and consumed his substance and said because I complain of such injuries I am here summoned and accused as one that is worthy to be burnt For Gods sake said he will ye take wives of your own that I and others whom ye have abused may be revenged upon you Then Bishop Gawin Dumbar named the old Bishop of Aberdein thinking to justifie himself before the people said Carle thou shalt not know my wife The said Alexander answered My Lord ye are too old but with the grace of God I shall drink with your daughter or I depart and thereat was smiling of the best and loud laughter of some for the Bishop had a daughter married with Andrew Balfour in that Town Then the Bishop bade away with the carle But he answered Nay I will not depart this hour for I have more to speak against the vices of Priests than I can expresse this whole day And so after divers purposes they commanded him to burn his Bill And he demanding the cause they said Because ye have spoken these Articles whereof ye are accused His answer was The great devill beare them away that first and last said them and so he took the Bill and chawing it he spat it in Master Andrew Olyphants face saying Now burn it or drown it whether ye wil ye hear no more of me But I must have somewhat of every one of you to begin my pack againe which a Priest and my wife a Priests whore have spent And so every Prelat and rich Priest glad to be quit of his evill gave him somewhat and so departed he for he understood nothing of Religion But so fearfull it was then to speak any thing against Priests that the least word spoken against them yea albeit it was spoken in a mans sleep was judged Heresie and that was practised upon Richard Carmichell yet living in Fyfe who being young and Singer in the Chappel Royal of Sterelin happened in his sleep to say The devill take away the Priests for they are a greedy pack He therefore accused by Sir George Clapperton Dean of the said Chappel was compelled forthwith to burne his Bill But God shortly after raised up against them stronger Champions For Alexander Seton a black Frier of good learning and estimation began to blame the corrupt doctrine of Papistry For the space of a whole Lent he taught the Commandment onely ever beating in the ears of his auditors That the Law of God had of many yeers not been truely taught for mens Tradition had obscured the purity of it These were his accustomed Propositions 1. Christ Jesus is the end and perfection of the Law 2. There is no sin where Gods Law is not violated 3. To satisfie for sins lies not in mans power but the remission thereof cometh by unfained Repentance and by faith apprehending God the Father mercifull in Jesus Christ his Son While oftentimes he puts his auditors in minde of this and the like Heads he maketh no mention of Purgatory Pardons Pilgrimage prayer to Saints nor of such trifles The dumb Doctors and the rest of that forsworne rabble began to suspect him and yet said they nothing publikely till Lent was ended And he passed to Dundie And then one in his absence hired to that purpose openly condemned the whole Doctrine that before he had taught Which coming to the ears of the said Frier Alexander then being in Dundie without delay he returned to Saint Andrewes caused immediately to toll the Bell and to give signification that he would preach as that he did indeed in the which Sermon he affirmeth and that more plainly than at any other time whatsoever in all his
the Realmes we think it strange that your Queene hath no better advice And therefore we do require you all being the States of that Realme upon whom the burden resteth to consider this matter deeply and to make us answer whereunto we may trust And if you shall think meet she shall thus leave the Peace imperfect by breaking of her solemne promise contrary to the order of all Princes we shall be well content to accept your answer and shall be as carelesse to see the Peace as ye shall give us cause And doubt not by the grace of God but whosoever of you shall incline thereto shall soonest repent You must be content with our plain writing And on the other side if you continue all in one minde to have the Peace inviolably kept and shall so by your advice procure the Queen to ratifie it we also plainly promise you That we will also continue our good disposition to keep the same in such good termes as now it is And in so doing the honour of Almighty God shall be duely sought and promoted in both Realms The Queen your Soveraigne shall enjoy her State with your surety and your selves possesse that which ye have with tranquility to the encrease of your Families and Posterities which by the frequent Wars heretofore your antecessors never had long in one state To conclude we require you to advertise us of what minde you be specially if you all continue in that minde that you mean to have the Peace betwixt both the Realmes perpetually kept And if you shall forbear any longer to advertise us ye shall give us some occasion of doubt whereof more hurt may grow then good From c. These Letters received and perused albeit the States could not be convened yet did the Councell and some others also in particular return answers with reasonable diligence The Tenour of our Letters was this MADAME PLease your Majestie that with judgement we have considered your Majesties Letters And albeit the whole States could not suddenly be assembled yet we thought expedient to signifie somewhat of our mindes unto your Majestie Far be it from us that either we take upon us That infamy before the world or grudge of conscience before our God that we should lightly esteem the observation of that Peace lately contracted betwixt these two Realmes By what motives our Soveraigne delayed the ratification thereof we cannot tell But of us of us we say Madame that have protested fidelity in our promise her Majesty had none Your Majestie cannot be ignorant That in this Realme there are many enemies and farther That our Soveraigne hath Councellors whose judgements she in all such causes preferred to ours Our obedience bindeth us not onely reverently to speak and write of our Soveraigne but also to judge and thinke And yet your Majestie may be well assured That in us shall be noted no blame if that Peace be not ratified to your Majesties contentment For God is witnesse That our chief care in this earth next the glory of God is That constant Peace may remain betwixt these two Realmes whereof your Majestie and Realme shall have sure experience so long as our counsell or votes may stop the contrary The benefit that we have received is so recent that we cannot suddenly bury it in forgetfulnesse We would desire your Majesty rather to be perswaded of us That we to our powers will studie to leave it in remembrance to our posterity And thus with lawfull and humble commendation of our service we commit your Majesty to the Protection of the Omnipotent Of Edinburgh the sixteenth day of Iuly 1561. There were some others that answered some of the Ministers of England somewhat more sharply and willed them not to accuse nor threaten so sharply till that they were able to convince such as had promised fidelitie of some evident crime which although they were able to lay to the charge of some yet respect would be had to such as long had declared themselves constant procurers of quietnesse and peace The sudden arrivall of the Queen made great alteration even in the Councell as after we will hear In this mean time the Papists by surmising troubled what they might their Posts Letters and Complaints were from day to day directed some to the Pope some to the Cardinall of Loraine and some to our Queen The principall of those Curriers were Master Steven Wilson Master Iohn Leslie called Nolumus and Volumus Master Iames Throgmorton and others such as lived and still live by the traffique of that Romane Antichrist The Preachers vehemently exhorted us to establish the Book of Discipline by an Act and publike Law affirming That if they suffered things to hang in suspence when God had given unto them sufficient power in their hand they should after sob for it but should not get it The Books of Discipline have been of late so often published that we shall forbearâ— to Print them at this time hoping that no good men will refuse to follow the same till God in a greater light establish a more perfect The end of the third Booke THE FOVRTH BOOK OF The Progresse and Continuance of true Religion within SCOTLAND IN the former Bookes Gentle Reader thou mayest clearly see how potently God hath performed in these our last and wicked dayes as well as in the ages that have passed before us the promises that are made to the servants of God by the Prophet Isaiah in these words They that wait upon the Lord shall renew their strength they shall mount up with wings as Eagles they shall run and not be weary they shall walk and not faint This promise we say such as Satan hath not utterly blinded may see performed in us the Professours of Christ Jesus within this Realme of Scotland with no lesse evidence then it was in any age that ever passed before us For what was our force What was our number Yea what wisdome or worldly policie was in us to have brought to any good end so great an enterprise our very enemies can bear witnesse And yet in how great purity God did establish amongst us his true Religion as well in Doctrine as in Ceremonies To what confusion and fear were Idolaters adulterers and all publike transgressours of Gods Commandments within short time brought the publike Orders of the Church yet by the mercie of God preserved and the punishment executed against malefactours can testifie unto the world For as touching the administration of the Sacraments used in our Churches we are bold to affirme That there is no Realme this day upon the face of the earth that hath them in greater puritie yea we can speak the Trueth whomsoever we offend there is none no Realme I meane that hath them in the like purity for all others how sincere that ever the Doctrine be that by some is taught retain in their Churches and in the Ministers thereof some footsteps of Antichrist and dregs
trouve en lien trop suspect that is Because I was found in a place too much suspected At the place of Execution when he saw that there was no remedie but death he made a godly confession and granted that his declining from the truth of God and following of vanitie and impietie was justly repayed unto him But in the end he concluded looking unto the Heavens with these words O cruelle Dame What that complaint imported I leave it to conjecture and so received Chattelet the reward of his dancing for he lost his Head that his Tongue should not utter the secrets of our Queen deliver us O Lord from the rage of so inordinate a Court. The year of God 1563. there was a universall death in all Scotland but in the North where the Harvest before the Queene had been there was a great Famine of which may died in that Countrey the dearth was great over all but the Famine in the Wheat the Beare or Barley the Meale the Oates Beefe Mutton c were exceeding dear and scant yea all things appertaining to the sustentation of man in triple and more exceeded their accustomed prices And so did God according to the threatning of the Law punish the Idolatry of our wicked Rulers and our ingratitude that suffered them to defile the Land with that abomination again that God so potently had purged by the power of his Word for the riotous Feasting and excessive Banquetting used in City and Countrey wheresoever that the prophane Court repaired provoked God to strike the Staffe of Bread and to give his maledictions upon the fruits of the earth But alas who looked or yet looks to the true cause of our Calamitie Lethington was absent as before we have heard in the Queens affairs the Papists at that Pasch. Ann. 1563. in divers parts of the Realm had erected that Idoll the Masse amongst whom the Bish. of S. Andrews the Prior of Quihithorn with divers others of that faction would avow it Besides the first Proclamation there had Letters past in the contrary with certification of death to the contraveiner The Brethren universally offended and espying that the Queene by Proclamation did but delude them determined to put to their own hands and to punish for example of others and so some Priests in the West-Land were apprehended Intimation made unto others as to the Abbot of Cosragnell the Parson of Sangohar and such that they should neither complaine to the Queene nor Counsell but should execute the punishment that God has appointed to Idolaters in his Law by such means as they might where ever they should be apprehended The Queen stormed at such freedom of speaking but she could not amend it for the Spirit of God of boldnesse and of wisdome had not left the most part of such as God had made Instruments in the beginning they were of one minde to maintaine the truth and to suppresse Idolatry particularities had not divided them and therefore could not the Devill working in the Court and in Papists do then what they would and therefore the Court began to invent a new craft The Queen advised to send for Iohn Knox to come to her where she lay at Lochlevin She dealt with him earnestly two houres before supper that he would be the Instrument to perswade the people and principally the Gentlemen of the West not to put hand to punish any man for the using of themselves in their religions as pleased them The other perceiving her craft willed her Majestie to punish Malefactors according to the Laws and he durst promise quietnesse upon the parâ— of all them that professed the Lord Jesus within Scotland But if her Majestie thought to delude the Laws he said he feared some would let the Papists understand that without punishment they should no be suffered so manifestly to offend Gods Majestie Will ye quoth she allow that they shall take my Sword in their hand The Sword of Justice quoth he Madame is Gods and is given to Princes and Rulers for one end which if they transgresse sparing the wicked and oppressing the Innocents They that in the fear of God execute Judgement where God hath commanded offend not God although Kings do it not neither yet sin they that bridle Kings to strike innocent men in their rage The examples are evident for Samuel spared not to slay Agag the fat and delicate King of Amelek whom King Saul had saved Neither spared Elias Iezabels false Prophets and Baals Priests albeit that King Achab was present Phineas was no Magistrate and yet feared he not to strike Zimri and Cozbi in the very act of filthy Fornication And so Madame your Majesty may see that others then chief Magistrates may lawfully punish and have punished the vice and crimes that God commands to be punished For Power by Act of Parliament is given to all Judges within their own bounds to search the Masse-mongers or hearers of the same and to punish them according to the Law And therefore it shall be profitable to your Majesty to consider what is the thing your Majesties subjects look to receive of your Majesty and what it is you ought to do unto them by mutuall Contract They are bound to obey you and that not but in God ye are bound to keep Laws unto them Ye crave of them service They crave of you Protection and Defence against wicked doers Now Madame if ye shall deny your Duty unto them who especially crave that ye punish Malefactors Think ye to receive full Obedience of them I fear Madame ye shall not Herewith she being somewhat offended past to her Supper The said Iohn left her and informed the Earle of Murray of the whole reasoning and so departed of finall purpose to have returned to Edinburgh without any further communication with the Queen But before the Sun rising on the morne were two directed Wat Melvill was the one to him commanding him not to depart whilst he had spoken with the Queens Majesty which he did and met her at the Hawking by West Kinros Whether it was the nights sleepe or a deep dissimulation locked in her brest that made her to forget the former anger wise men may doubt But thereof she never moved word but began divers other purposes such as the offering of a Ring to her by the Lord Ruthuen whom said she I cannot love for I know him to use Enchantment and yet he is one of my Privy Councell Whom blameth your Majesty said the other thereof Lethington said she was the whole cause That man is absent for this present said he Madame and therefore I will speak nothing in that behalfe I understand said the Queen That ye are appointed to go to Dumfreis for the Election of a Superintendent to be established in those Countreyes Yes said he those Quarters have great need and some of the Gentlemen so require But I heare said she That the Bishop of Caithnes would be Superintendent He is one
within this Realme and of late dayes I have been accused as a seditious man and as one that usurpeth to my selfe power that becometh me not True it is that I have given advertisment unto the Brethren in divers Quarters of the extremity intended against divers faithfull for looking to a Priest going to Masse and for observing of those that transgresse against just Laws but that therein I have usurped further power then is given me till that by you I be condemned I utterly deny for I say that by you that is By the charge of the Generall Assembly I have all just power to advertise the Brethren from time to time of dangers appearing as I have power to preach the Word of God in the Pulpit of Edinburgh for by you was I appointed to the one and to the other and therefore in the Name of God I crave your judgements The danger that appeared to me in my Accusation was not so fearfull as the words that came to my Ears were dolorous to my heart for these words were plainly spoken and that by some Protestants What can the Pope do more then to send forth his Letters and require them to be obeyed Let me have your judgements therefore whether I have usurped any power to my self or if I have obeyed your commandment The Flatterers of the Court amongst whom the Justice Clerk then not the least began to storme and said shall we be compelled to justifie the rash judgements of men My Lord said Iohn Knox you shall speak your pleasure for the present of you I crave nothing but the if Church that is here present do not either absolve me or else condemne me never shall I in publike or in private as a publike Minister open my mouth in doctrine or reasoning After long contention the said Iohn being removed the whole Church found that a charge was given unto him To advertise the Brethren in all Quarters as oft as ever danger appeared and therefore avowed that fact not to be his onely but the fact of the whole assembly Thereat were the Queens Claw-backs more enraged then ever they were for some of them had promised the Queen to get the said Iohn convinced both by the Councell and by the Church and being frustrate of both she and they thought themselves not a little disappointed In the very time of the generall Assembly there comes to publike knowledge or naynous murther committed in the Court yea not far from the Queens Lap for a French-woman that served in the Queens Chamber had played the Whore with the Queens own Apothecary the woman conceived and bare a Childe whom with common consent the father and the mother murthered yet were the cries of a new borne Childe heard search was made the Childe and the Mother were both apprehended and so was both the man and the woman condemned to be hanged in the publike Street of Edinburgh The punishment was notable because the Crime was hainous But yet was not the Court purged of Whores and Whoredoms which was the fountaine of such enormities for it was well known that shame hasted Marriage betwixt Iohn Sempill called the Dancer and Mary Leringston sirnamed the Lusty what bruit the Maries and the rest of the Dancers of the Court had the Ballads of that age did witnesse which we for modesties sake omit but this was the common complaint of all godly and wise men That if they thought that such a Court should long continue and if they looked for no better life to come they would have wished their Sonnes and Daughters rather to have been brought up with Fidlers and Dancers and to have been exercised in flinging upon a Floore and in the rest that thereof followes then to have been exercised in the company of the godly and exercised in vertue which in that Court was hated and filthinesse not onely maintained but also rewarded witnesse the Abbacie of Abercone the Barony of Anchvermuchtie and divers others pertaining to the Patrimony of the Crowne given in heritage to Skippers and Dancers and Dalliers with Dâ—mes This was the beginning of the Regiment of Mary Queen of Scots and these were the fruits that she brought forth of France Lord loâ—k upon our miseries and deliver us from the wickednesse of this corrupt Court for thy own Names sake God from Heaven and from the face of the Earth did declare that he was offended at the iniquitie committed within this Realme for upon the twentieth day of Ianuary there fell rain in great abundance which in the falling freezed so vehemently that the earth was but a shot of Ice the Fowls both great and small freezed and might not flie many dyed and some were taken and laid beside the fire that their feathers might dissolve and that same moneth the Sea stood still as was clearly observed and never ebbed nor flowed the space of foure and twenty hours In the moneth of February the fifteenth and eighteenth dayes thereof there was seen in the Firmament battels arrayed spears and all other weapons as it had been the joyning of two Armies These things were not onely observed but also spoken of and constantly affirmed by men of judgement and credit But the Queen and our Court made merry there was banquetting upon banquetting the Queen would banquet with the Lords and that was done onely upon policy to remove her displeasure against them because they would not at her devotion condemne Iohn Knox. To remove we say that jealousie she made the Banquet to the whole Lords whereat she would have the Duke amongst the rest It behoved them to banquet her again and so did banquetting continue till Lent ever after But the poor Ministers were mocked and reputed as Monsters the Guard and the Affairs of the Kitchin were so gripping that the Minsters stipends could not be had and yet at the Assembly last past solemne promise was made in the Queens Name by the mouth of Secretary Lethington in the audience of the Nobilitie and of the whole Assembly who affirmed that he had commandment of her Highnesse to promise full content unto all the Ministers within the Realme and of such Order to be kept in all times to come that the whole body of the Protestants should have occasion to stand content The Earle of Murray affirmed the same with many other faire promises given by writing by Lethington himself as in the Register of the Acts of the generall Assembly may be seene but how that or yet any other thing promised in her name to the Church of God was observed the world can witnesse The Ministers perceiving all things to tend to ruine discharged their consciences in publike and in private but they received for their labour hatred and indignation and amongst others that worthy servant of God Master Iohn Craig speaking against the manifold corruption that then without shame or fear declared it self said Sometimes was Hypocrites known by their noted habits and we had
rather every discreet person would boldly affirm That such as so did were unworthy of Regiment If we will not deny that which Christ Jesus affirmeth to be a truth infallible to wit That the soul is greater and more precious then is the body then shall we easily espie how unworthy of Authority be those that this day debar their subjects from hearing of Gods Word and by fire and sword compell them to feed upon the very poyson of their souls the damnable Doctrine of Antichrist And therefore in this point I say I cannot cease to admonish your Honors diligently to take heed over your charge which is greater then the most part of men suppose It is not enough that you abstain from violent wrong and oppression which ungodly men exercise against their subjects but ye are further bound to wit That ye rule above them for their weal which we cannot do if that ye either by negligence not providing true Pastors or yet by your maintenance of such as be ravening Wolves suffer their souls to starve and perish for lack of the true food which is Christs Evangell sincerely preached It will not excuse you in his presence who will require account of every Talent committed to your charge to say That ye supposed that the charge of the souls had been committed to your Bishops No no my Lords so ye cannot escape Gods judgement for if your Bishops be proved to be no Bishops but deceivable theeves and ravening wolves which I offer my self to prove by Gods Word by Law and Councells yea by the judgement of all the godly learned from the primitive Church to this day then shall your permission and defence be reputed before God a participation with their theft and murther For thus accused the Prophet Isaiah the Princes of Ierusalem Thy Princes saith he are apostates that is obstinate refusers of God and they are companions of theeves This grievous accusation was laid against them albeit that they ruled in that City which sometime was called Holy where then were the Temple Rites and Ordinances of God because that not onely they were wicked themselves but chiefly because they maintained wicked men their Priests and false Prophets in honours and authority If they did not escape this accusation of the holy Ghost in that age look ye neither to scape the accusation nor the judgement of wicked men to wit That the one and the other shall drink the Cup of Gods wrath and vengeance together And lest ye should deceive your selves esteeming your Bishops to be vertuous and godly this do I affirm and offer my self to prove the same That more wicked men then be the whole rabble of your Clergie were never from the beginning universally known in any age yea Sodome and Gomorra may be justified in respect of them for they permitted just Lot to dwell amongst them without any violence done to his body which that pestilent Generation of your shaven sort doth not but most cruelly persecute by fire and sword the true members of Christs Body for no other cause but for the true service and honouring of God And therefore I fear not to affirm that which God will one day justifie That by your Offices ye are bound not onely to represse their tyranny but also to punish them as theeves and murtherers as Idolaters and blasphemers of God and in their rooms ye are bound to place true Preachers of Christs Evangell for the instruction comfort and salvation of your subjects above whom else shall never the holy Ghost acknowledge That you rule in justice for their profit If ye pretend to possesse the Kingdom with Christ Jesus ye may not take example neither by the ignorant multitude of Princes neither by the ungodly and cruell Rulers of the earth of whom some passe their time in sloth insolency and riot without respect had to Gods honour or to the salvation of of their brethren and others most cruelly oppresse with proud Nimrod such as be subject to them But your pattern and example must be the practice of those whom God hath approved by the testimony of his Word as after shall be declared Of the premises it is evident That to lawfull powers is given the Sword for punishment of malefactors for maintenance of innocents and for the profit and utility of their subjects Now let us consider Whether the Reformation of Religion fallen in decay and punishment of false Teachers do appertain to the Civill Magistrate and Nobility of any Realme I am not ignorant that Satan of old time for maintenance of his darknesse hath obtained of the blinde world two chief points The former He hath perswaded to Princes Rulers and Magistrates That the feeding of Christs Flock appertaineth nothing to their charge but that it is rejected upon the Bishops and State Ecclesiasticall And secondly That the Reformation of Religion be it never so corrupt and the punishment of such as be sworn Souldiers in their kingdom are exempted from all Civill power and are reserved to themselves and to their cognizance But that no offender may justly be exempted from punishment and that the ordering and reformation of Religion with the instruction of subjects doth especially appertain to the Civill Magistrate shall Gods perfect Ordinance his plain Word and the facts and examples of those that of God are highly praised most evidently declare When God did establish his Law Statutes and Ceremonies in the midst of Israel he did not exempt the matters of Religion from the power of Moses but as he gave him charge over the Civill policie so he put in his mouth and his hand that is he first revealed to him and thereafter commanded to put in practice whatsoever was to be taught or done in matters of Religion Nothing did God reveal particularly to Aaron but altogether was he commanded to depend from the mouth of Moses Yea nothing was he permitted to do to himself or to his children either in his or their Inauguration and Sanctification to the Priesthood but all was committed to the care of Moses and therefore were these words so frequently repeated to Moses Thou shalt separate Aaron and his sons from the midst of the people of Israel that they may execute the Office of the Priesthood thou shalt make them Garments thou shalt anoynt them thou shalt wash them thou shalt fill their hands with Sacrifice And so forth of every Rite and Ceremony that was to be done unto them especiall commandment was given unto Moses That he should do it Now if Aaron and his sons were subject to Moses that they did nothing but at his commandment Who dare be so bold as to affirm That the Civill Magistrate hath nothing to do in matters of Religion For seeing that then God did so straitly require That even those who did bear the figure of Christ should receive from the Civill power as it were their Sanctification and entrance into their
Office And seeing also that Moses was so far preferred to Aaron that the one commanded and the other did obey Who dare esteem that the Civill power is now become so profane in Gods eyes that it is sequestred from all intromission with the matters of Religion The holy Ghost in divers places declareth the contrary For one of the chief Precepts commanded to the King when that he should be placed in his Throne was to write the example of the Book of the Lords Law that it should be with him that he might reade in it all the dayes of his life that he might learn to fear the Lord his God and to keep all the words of his Law and his Statutes to do them This Precept he requireth not onely that the King should himself fear God keep his Law and Statutes but that also he as the chief Ruler should provide that Gods true Religion should be kept inviolated of the people and flock which by God was committed to his charge And this did not onely David and Solomon perfectly understand but also some godly Kings in Iuda after the apostasie and idolatry that infected Israel by the means of Ieroboam did employ their understanding and execute their power in some notable Reformations For Asa and Iosaphat Kings in Iuda finding the Religion altogether corrupt did apply their hearts saith the holy Ghost to serve the Lord and to walk in his wayes And thereafter doth witnesse That Asa removed from Honours his mother some say grand-mother because she had committed and laboured to maintain Idolatry And Iosaphat did not onely refuse strange gods himself but also destroying the chief Monuments of Idolatry did send forth the Levites to instruct the people Whereof it is plain That the one and the other did understand such Reformations to appertain to their duties But the facts of Ezechias and of Iosias do more cleerly prove the power and duty of the Civill Magistrate in Reformation of Religion Before the Raign of Ezechias Religion was so corrupt that the doors of the House of the Lord were shut up the Lamps were extinguished no Sacrifice was orderly made But in the first yeer of his Raigne in the first moneth of the same did the King open the doors of the Temple bring in the Priests and Levites and assembling them together did speak unto them as followeth Hear me O ye Levites and be ye sanctified now and sanctifie also the House of the Lord God of your fathers and carry forth all filthinesse he meaneth All monuments and vessels of Idolatry for our fathers have transgressed and have committed wickednesse in the eyes of the Eternall our God they have left him and turned their faces from the Tabernacle of the Lord and therefore is the wrath of the Lord come upon Juda and Jerusalem Behold our fathers have fallen by the sword our sons daughters and wives are led into Captivity But now have I purposed in my heart to make a Covenant with the Lord God of Israel that he may turne the wrath of his fury from us And therefore my sons he sweetly exhorteth be not faint for the Lord hath chosen you to stand in his presence and to serve him Such as be not more then blinde cleerly may perceive that the King doth acknowledge That it appertained to his charge To reforme the Religion To appoint the Levites to their charges and To admonish them of their Duty and Office Which thing he most evidently declareth writing his Letters to all Israel to Ephraim and Manasses and sent the same by the hands of Messengers having this tenour You sons of Israel return to the Lord God of Abraham Isaac and Israel and he shall turn to the residue that resteth from the hands of Assur Be not as your fathers and as your brethren were who have transgressed against the Lord God of their fathers who hath made them desolate as you see Hold not your heart therefore but give your hand unto the Lord return unto his Sanctuary serve him and he shall shew mercy unto you to your sons and daughters that be in Bondage for he is pitifull and easie to be intreated Thus far did Ezechias by Letters and Messengers provoke the people declined from God to repentance not onely in Iuda where he raigned lawfull King but also in Israel subject then to another King And albeit that by some wicked men his Messengers were mocked yet as they lacked not their just punishment for within six dayes after Samaria was destroyed and Israel led captive by Salmanazar so did not the zealous King Ezechias desist to prosecute his duty in restoring the Religion to Gods perfect Ordinance removing all abominations The same is to be read of Iosias who did not onely restore the Religion but did further destroy all Monuments of Idolatry which of long time had remained For it is written of him That after that the Book of the Law was found and that he asked counsell at the Prophetesse Hulda he sent and gathered all the Elders of Iuda and Ierusalem and standing in the Temple of the Lord he made a Covenant That all the people from the great to the small should walk after the Lord should observe his Law Statutes and Testimonies with all their heart and with all their soul and that they should ratifie and confirm whatsoever was written in the Booke of God He further commanded Hilkias the high Priest and the Priests of the inferiour Order That they should carry forth of the Temple of the Lord all the vessels that were made to Baal which he burnt and did carry their powder to Bethel He did further destroy all Monuments of Idolatry yea even those that had remained from the dayes of Solomon he did burn them stamp them to Powder whereof one part he scattered in the brook Kidron and the other part upon the Sepulchres and Graves of the Idolaters whose bones he did burn upon the Altars where before they made Sacrifice not onely in Iuda but also in Bethel where Ieroboam had erected his Idolatry yea he further proceeded and did kill the Priests of the high places who were Idolaters and had deceived the people he did kill them I say and burnt their bones upon their own Altars and so returned to Ierusalem This Reformation made Iosias and for the same obtained this Testimony of the holy Ghost That neither before him nor after him was there any such King who returned to God with his whole soul and with all his strength according to all the Law of Moses Of which Histories it is evident That the Reformation of Religion in all points together with the punishment of false Teachers doth appertain to the power of the Civill Magistrate For what God required of them his justice must require of others having the like charge and Authority what he did approve in them he cannot but approve in all others who with like zeal and sincerity
will be so foolish as so to affirm for a thing more then evident it is That the whole Priesthood in the time of the Law was bound to give obedience to the Civill Powers and if any member of the same was found criminall the same was subject to the punishment of the Sword which God had put into the hand of the Magistrate And this Ordinance of his Father did not Christ disannull but rather did confirm the same commanding Tribute to be paid for himself and for Peter who perfectly knowing the minde of his Master writeth thus in his Epistle Submit your selves to all manner of Ordinance of man he excepteth such as be expressely repugning to Gods Commandment for the Lords sake whether it be to the King as to the chief Head or unto Rulers as unto them that are sent by him for punishment of evil doers and for the praise of them that do well The same doth the Apostle Saint Paul most plainly command in these words Let every soul be subject to the Superiour Powers Which places make evident That neither Christ neither his Apostles hath given any assurance of this immunity and priviledge which men of Church as they will be termed do this day claim Yea it was a thing unknown to the Primitive Church many yeers after the dayes of the Apostles For Chrysostome who served in the Church at Constantinople four hundreth yeers after Christs Ascension and after that corruption was greatly increased doth yet thus write upon the foresaid words of the Apostle This precept saith he doth not appertain to such as be called seculars onely but even to those that be Priests and religious men And after he addeth Whether thou be Apostle Evangelist Prophet or whosoever thou be thou canst not be excepted from this subjection Hereof it is plain Chrysostome did not understand that God had exempted any person from obedience and subjection of the Civill Power neither yet that he was Authour of such exemption and priviledge as Papists do this day claim And the same was the judgement and uniforme Doctrine of the Primitive Church for many yeers after Christ. Your Honours do wonder I doubt not from what Fountain then did this their immunitie as they term it and singular priviledge spring I shall shortly touch that which is evident in their owne Law and Histories When the Bishops of Rome the very Antichrists had partly by fraud and partly by violence usurped the superiortie of some places in Italy and most unjustly had spoiled the Emperours of their Rents and possessions and had also murthered some of their Officers as Histories do witnesse then began Pope after Pope to practise and devise how they should be exempted from the judgment of Princes and from the equity of Laws and in this point they were most vigilant till at length iniquity did so prevaile in their hands according as Daniel had before prophesied of them that this sentence was pronouned Neither by the Emperour neither by the Clergie neither yet by the people shall the Iudge be judged God will saith Symmachus that the causes of others be determined by men but without all question he hath reserved the Bishop of this Seat understanding Rome to his own judgement And hereof diverse Popes and Expositours of their Laws would seeme to give reasons for saith Agatho All the Precepts of the Apostolike Seat are assured as by the voyce of God himself The Author of the glosse upon this Canon affirmeth That if all the world would pronounce sentence against the Pope yet should his sentence prevail For saith he the Pope hath a Heavenly will and therefore he may change the nature of things he may apply the substance of one thing to another and of nothing he may make somewhat and that sentence which was nothing that is by his minde false and unjust he may make somewhat that is true and just for saith he in all things that please him his will is for reason neither is there any man that may aske of him Why doest thou so for he may dispence above Law and of injustice he may make justice for he hath the fulnesse of all power And many other blasphemous sentences did they pronounce every one after other which for shortnesse sake I omit till at the end they obtained this most horrible Decree That albeit in life and conversation they were so wicked and detestable that not onely they condemned themselves but that also they drew to Hell and perdition many thousands with them yet that none should presume to reprehend or rebuke them This being established for the Head albeit not without some contradiction for some Emperours did require due obedience of them as Gods Word commanded and ancient Bishops had given before to Emperours and to their Laws but Sathan so prevailed in his suite before the blinde world that the former sentences were confirmed which power being granted to the Head then began provision to be made for the rest of the members in all Realms and Countries where they made residence the residence whereof we see to be this that none of that pestilent generation I mean the vermine of the Papisticall Order will be subject to any Civill Magistrate how enormous soever his crime be but will be reserved to their own Ordinary as they terme it And what fruits have hereof ensued be the word never so blinde it cannot but witnesse for how their Head that Romane Antichrist hath beene occupied ever since the granting of such priviledges Histories do witnesse and of late the most part of Europa subject to the plague of God to fire and sword by his procurement hath felt and this day doth feel The pride ambition envie excesse fraud spoil oppression murther filthie life and incest that is used and maintained amongst that rabble of Priests Friers Monks Cannons Bishops and Cardinals cannot be expressed I fear not to affirm neither doubt I to prove that the Papisticall Church is further degenerate from the puritie of Christs Doctrine from the footsteps of the Apostles and from the manners of the primitive Church then was the Church of the Iews from Gods holy Statutes what time it did crucifie Christ Jesus the onely Messias and most cruelly persecute his Apostles And yet will our Papists claim their priviledges and ancient Liberties which if you grant unto them my Lords ye shall assuredly drink the cup of Gods vengeance with them and shall be reputed before his presence companions of Theeves and maintainers of Murtherers as is before declared for their immunity and priviledge whereof so greatly they boast is nothing else but as if Theeves Murtherers or Briggands should conspire amongst themselves that they would never answer in judgement before any lawfull Magistrate to the end that their theft and murther should not be punished even such I say is their wicked priviledge which neither they have of God the Father neither of Christ
all things love and reverence When further I consider the troublesome state of Christs true Religion this day oppressed by blindnesse of men and lastly The great multitude of flatterers and the rare number of them that boldly and plainly dare speak the naked verity in presence of their Princesse and principally in the cause of Christ Iesus These things I say considered whatsoever any man shall judge of my enterprise I am compelled to say That Unlesse in your Regiment and in using of Power your Majesty be found different from the multitude of Princes and head Rulers That this pre-eminence wherein ye are placed shall be your dejection to torment and pain everlasting This proposition is sore but alas it is so true That if I should conceal and hide it from your Majesty I committed no lesse treason against your Majestie then if I did see you by imprudency take a Cup which I knew to be poysoned or invenomed and yet would not admonish you to abstain from drinking of the same The Religion which this day men defend by fire and sword is a Cup invenomed of which whosoever drinketh except that by true repentance he after drink of the water of life drinketh therewith damnation and death How and by whom it hath been invenomed if it were no more tedious to your Majestie to read or hear then it is painfull to me to write or rehearse I would not spare the labour But for this present I have thought it some discharge of one part of my duty if I of very love admonish your Majesty of the danger which I do as God one day shall declare preferring your Majesties salvation and the salvation of the People now committed to your charge before any corporall benefit that can redound to my self Addition AS Satan by craft hath corrupted the most holy Ordinances of Gods precepts I mean of the first Table in the place of the spirituall honouring of God introducing mens dreams inventions and fantasies So hath he abusing the weaknesse of man corrupted the precepts of the second Table Touching the honour which is due to Parents under whom are comprehended Princes and Teachers For now the devill hath so blinded the senses of many that they cannot or at least will not learn what appertaineth to God and what to Caesar. But because the spirit of God hath said Honour the King therefore whatsoever they command be it right or wrong must be obeyed But heavy shall the judgement be which shall apprehend such blasphemers of Gods Majesty who dare be so bold as to affirm That God hath commanded any creature to be obeyed against himself Against God it is That for the commandment of any Prince be he never so potent men shall commit Idolatry embrace a Religion which God hath not approved by his Word or confirm by their silence wicked and blasphemous Laws made against the honour of his Majestie Men I say that so do give no true obedience but as they are Apostates from God so are they Traytors to their Princes whom by flattery they confirm in rebelling against God onely they which to the death resist such wicked laws and decrees are acceptable to God and faithfull to their Princes As were the three children in the presence of Nabuchadnezzar and Daniel in the dayes of Darius the Persian Emperour whose constant and free confession as it glorified God so did it notifie as well to those tyrants as to all ages following the great blasphemy which in their rage and fury they committed against God from the which by all appearance neither of both so suddenly should have been called if the three children had bowed among the rest and Daniel had not declared the confession of his faith Which was with Windows open to pray towards Ierusalem manifestly thereby declaring That he did not consent to the blasphemous law and decree which was established by the King and his Counsell Experience hath taught us what surmises and blasphemies the adversaries of Christ Jesus of his eternall verity do invent and devise against such as begin to detect their impiety They are accused to be Authors of sedition raisers of tumults violators of common orders c. I answer with the Prophet Esay That all is not reputed before God sedition and conjuration which the foolish multitude so esteemeth neither yet is every tumult and breach of publike order contrary to Gods commandment for Christ Jesus himself coming to take the spoil from the strong armed who before did keepe his house in quietnesse is not come to send Peace but a Sword and to make a man disassent from his Father c. His Prophets before him and Apostles after him feared not to break publike Orders established against God and in so doing to move as it were the one half of peoples nations and cities against the other and yet I trust that none except the hired servant of Sathan will accuse Christ of sedition nor the Apostles of the troubling of Common wealths True it is that the most wholesome Medicine most troubleth for a time the body replenished with wicked and corrupted humours but the cause hereof is known to be not in the Medicine but in the Bodie subject to Maladie even so the true Word of God when it entreth to fight where Sathan hath born dominion as he still doth in the whole Papistrie cannot but appear to be occasion of great trouble But Madame more profitable it is that the pestilent humours be expelled with pain then that they be nourished to the distruction of the body The Papisticall Religion is a mortall pestilence which shall assuredly bring to death eternall the bodies and souls from the which it is not purged in this life and therefore take heed betimes God calleth upon you beware that ye shut not up your ears Judge not the matter after the vilenesse of my body whom God hath appointed Ambassadour and Messenger unto you but with reverence and fear consider him whose Message I bear I come to you in the name of the Eternall God and of Christ Jesus his Son to whom the Father hath committed all power whom he hath established Soveraign Judge over all flesh before whose Throne you must make accompt with what reverence you hear such as he sendeth It shall not excuse you to say or think That you doubt whether I be sent of God or no I crie unto you That the Religion which the Princes and blinded Papists maintain with fire and sword is not the Religion of Christ That your proud Prelates are none of Christs Bishops I admonish you That Christs Flock is oppressed by them and therefore I require and that yet again in the name of the Lord Jesus That with indifferency I may be heard to preach to reason and to dispute in that Cause which if you deny you declare your self to bear no reverence to Christ nor love to his true Religion Letter BUt
The cause is to be regarded and not the persons Jerem. â— Jerem. 1. Isai. 56. Act. 3 4. Jude 1. 2 Pet. 2. Let the cause be noted Answer to an objection or doubt The Petition of Iohn Knox. The singular honours which Magistrates receive of God ought to move them with all diligence to promote his Religion The duty of Magistrates 1. 2. 3. Rom. 13. In what Points powers are bound to their subjects Rom. 13. Let the similitude be noted It is not enough that Rulers do not oppresse their subjects The offer of Iohn Knox and his accusation intended against the Papisticall Bishops Isaiah 1. Jerem 23. 27. Ezech. 13. Hosa 4. Note If Powers provide not for instruction of their subjects they do never rule above them for their Profit What Satan hath obtained of the blinde world The matters and Reformation of Religion appertain to the care of the Civill power Exod. 21.24 25 c. Note Exod. 28. The facts of godly Kings are an interpretation of the Law and declaration of â—heir power 2 Paral. 14. 17 Note 2 Paralip 19. Adverâ— that the King taketh upon him to command the Priests 2 Paral. 30. Note 2 Paral 35. 2 Reg. 23. The King commanded the Priests 2 Par. 32. The facts of the godly Kings in Iuda do appertain to the powers amongst the Gentiles professing Christs Epist. 50. Advert Note well Augustineâ— words Advert the minde of Augustine In two sorrâ— ought Kings to serve God Note O that the world would understand Note Isai. 49. An answer to the second Objection Note Note diligently Note Note diligently Jerem 38. Jerem. 39. Note diligently Deut. 12. Deut 23. 27. Idolatry ought to be punishâ—d with out respect of person If any state might have claimed priviledge it was the Prophets 1 Sam. 3 1 Sam. 9.15 1 King 22. 1 Kings 21. 2 Kings 1. 2 Par. 15. Deut. 13. Why every man in Israel was bound to obey Gods Commandment Deut 28 30. Deuâ— 7â— Gods judgements to the carnall man appear rigorous For the Idolatry of a small number is Gods wrath kindleâ— against the multitude not punishing the offencers Ezek 9. Ezek 8. 9. Note Note An answer to an Oâ—jection Why no Law was executed against the Gentiles being Idolaters Eph. 2. The especiall honour which God requireth of his people 1 Sam. 15. Exod. 34. Note Note Note God is not author of any priviledge granted to the Papisticall Bishops that they be exempted from the power of the civill sword Exod. 32. The dignity of Aaron did not exempt him from judgment 1 King 2. 1 Sam 3. Notewell Gal. 4. 1 Tim. 3. Math. 17. 1 Pet. 2. Acts 4 and 5. Rom. 13. Chrysostome upâ—on Rom. â—3 Let Papists answer Chrysostome Let their own Histories witnesse The mouth of the beast speaking great things Distinct. 9. quest 3. Their Laws do witnesse Dist. 19. Cap. de Translatione Titl 7. Dist 40. Note the equitie of this commandment The matter is more then evident Whosoever maintaineth the priviledges of Papists shall drink the Cup of Gods vengeance with them Object Answ. Deut. 28. Levit. 26. Isai. 27. 30. Note this for our time Note Let England and Scotland both advert God calleth to repentance before he strike in his hot displeasure Papists had no force if Princes did not maintain them Acts 2. No true servant of God may communicate with the Papisticall Religion An answer to the Objection That an heretick ought not to be heard 1 Kings 13. Touching Councels and Doctors In prologo Retract Ezech. 33. Mat. 24. 26. Dan. 12. Mat 25. Note Petition Answer to an Objection Lactant. Firmian Tertullian Cyprian John 5. 7. Acts 17. 2 Pet. 1. 1 John 4. John 3. Why Papists will not dispute of the ground of their Religion Mahomet and the Pope do agree Note Reformation of Religion belongeth to all that hope for life everlasting Rom. 1. Rom. 1. The subject is no lesse bound to beleeve in Christ then is the King Gal 3. Abac. 2. Mark 16. John 3. Wherein all men are equall Rom 5. Isa 53. John 3 5. Exod. 30. Exod. 30. Exod. 19. The presence of God represented in the Tabernacle Heb. 9. Isa 8. Act. 3. Mat. 28. The spirituall Tabernacle and signes of Christâ— pre 1 Par. 29. 2 Par. 3.4 5. 2 Par. 29.30 35. 1 Par. 29. 2 Par. 3.4 5. 2 Par. 29.30 35. Note Matth. 17. Note The offer of Iohn Knox ro hiâ— native Realm What he requireth An answer to two questions Subjects may lawfully require true Preachers of theâ—r Rulers John 21. Acts 20. Things that may draw men back from the sincerity of Christs Evangell Rom. 2. Note Princes and Bishops are alike criminall How subjects offend with their Princes Gen. 7. 19. Iosephus Egesippus What subjects shall God punish with their Princes A note made upon the sending of Christs Disciples to the Sea the miraculous feeding of the people What chanced to Christs disciples after the feeding of the people in the desart The first Note John 6. Matth. 14. Christ suffereth not his sheep and Pastours to be dispersed and troubled but for cause reasonable John 6. Why Christ sent away the people from him Matth. 10. John 6. Matth. 20. John 6. Mark 6. The disciples did not rightly consider Christs work Note Note this for our time Note John 18. Act. 14. Hypocrites are made manifest in the day of trouble 1 John 2. Note To deny or conceale the gifts of God which we have received is unthankfulnesse Let the Miâ—istâ—rs nâ—te this who are put from thâ—ir charges by the enemy Ezech 3.33 Jer. 20 34. 3 Reg 18 21 22. 4 Reg 3. Amos 7. Dan 5 Matth. 23. Act 13. The Preachers â—â—â—named tâ—e Salt of the earth The Confâ—ssion of the Author Preachers ougâ—t to feed Christs Flock The lack of fervency of reproving of indifferency in seeding and diligence in executing are great sins Spirituall temptations are soon espied The prayer of the author The troubles of these daâ—es cometh to the comfort of Gods elect The second Note The great fear of the disciples Matth. 8. The disciples also before this time were troubled in the Sea Note What time the tempest did arise The Sea was calm when the disciples took their Ship What moved the Sea The tossed Ship is a figure of the Church of Christ. Exod. 1. Esth. 3. Act. 7 deinceps The malice of the devill compared to the winde 1 Simile The Sea cannot be quiet when the wind bloweth outragiously The winde that blew in the dayes of King Hen. 8. A quiet calm wa under King Edw 6. The first secret pestilent winde that blew in the time of good K. Edward 6. The Devill raged when the Masse mischief was disclosed Esa. 5. Mark well This was affirmed both before the King and also before Northumberland oftner then once Transubstantiation overthrown by Th. Granmer The tound god was taken away by Act of Parliament When all the Papisticall