History of the Reformation of the Church of Scotland, Book 1 · Floating text 1
Of the Law.
THe Law is a Doctrine that biddeth good, and forbiddeth evill, as the Commandments here contained do specifie.
The ten Commandments.
THou shalt worship but one God. 2. Thou shalt make thee no Image to worship it. 3. Thou shalt not swear by his Name in vain. 4. Hold the Sabbath day holy. 5. Honour thy father and thy mother. 6. Thou shalt not kill. 7. Thou shalt not commit adultery. 8. Thou shalt not steal. 9. Thou shalt bear no false witnesse. 10. Thou shalt not desire ought that belongeth to thy neighbour.
M…ior.He that loveth God and his neighbour, keepeth all the Commandments of God.Deu…. 6. Matth. 12. Love the Lord thy God with all thine heart, with all thy soul, and with all thy minde: this is the first and great Commandment. The second is like unto this, Love thy neighbour as thy self; in these two Commandments hang all the Law and Prophets. Minor.He that loveth God, loveth his neighbour: If any man say, I love God, 1. Joh. 4.and yet hateth his neighbour, he is a lyer: He that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? He that loveth his neighbour as himselfe, keepeth the whole Commandments of God. Whatsoever ye wovld that men should do unto you, Conclusio.even so do unto them, for this is the Law and the Prophets. Matth 7. Rom. 13.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. Galat. 5.He that loveth his neighbour, keepeth all the Commandments of God, Rom. 13. Gal. 5. He that loveth God, loveth his neighbour, Maior.Rom. 13.1 Joh. 4. Ergo, He that loveth God, keepeth all his Commandments. He that hath the faith,Minor. 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;Joh. 19. he that hath the faith, loveth God, and he that loveth God, keepeth all the Commandments of God. Ergo, He that hath faith,Conclusio. 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;Christ is the end and fulfilling of the Law to every one that believeth Rom. 10.14. 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; Rom. 3. Rom. 7.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:Gospel, quasi Godspel, that is Gods word, but ordinarily it is taken from that part which we call Evangel, that is, Good tidings, otherwise, Gospel, quasi Goodspel, that is, Good words, and so, Good tidings. 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,Gen. 15. Joh. 5. 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.Jam. 1. 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,Rom 14. Heb 11. 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 hath faith, wotteth well that he pleaseth God; for all that is done in faith,Heb. 11. Rom 8. pleaseth God; faith is a surenesse: Faith is a sure confidence of things which are hoped for, and a certainty of things which are not seen: The same spirit certifieth our spirit, Rom. 4.that we are the children of God. Moreover, he that hath the faith, wotteth well that God will fulfill his Word: Ergo, faith is a surenesse.
A man justified by faith.
ABraham believed God, Rom. 4.and it was imputed to him for righteousnesse; we suppose therefore that a man is justified (saith the Apostle) without the works of the Law. He that worketh not, but believeth in him that justifieth the ungodly, his faith is counted unto him for righteousnesse. The just man liveth by faith, Abac. 2. Rom. 1.Abac. 2. Rom. 1. We know that a man that is justified, is not justified by the works of the Law, but by the faith of Jesus Christ, and not by the deeds of the Law.
Of the faith of Christ.
THe faith of Christ is, To believe in him, that is, To believe in his Word, and to believe that he will help thee in all thy need, and deliver thee from all evill. Thou wilt ask me, What Word? I answer, The Gospel: he that believeth in Christ,Joh. 6. shall be saved. He that believeth the son, hath everlasting life;1 Joh. 5. Verily verily I say unto you, He that believeth in me, hath everlasting life. This I write unto you, that believing in the Name of the Son of God, ye may know that ye have eternall life. Thomas, because thou hast seen me, thou believest, but happy are they that have not seen, and yet believe in me. All the Prophets to him bear witnesse, That whosoever believeth in him, shall have remission of their sins. What must I do that I may be saved? the Apostle answereth, Believe in the Lord Iesus Christ, Act. 10. Rom. 10.and thou shalt be saved. If thou acknowledge with thy mouth that Jesus is the Lord, and believe in thine heart,Joh. 3. That God raised him up from the dead, thou shalt be safe. He that believeth not in Christ, shall be condemned. He that believeth not the son, shall never see life, but the ire of God abideth upon him. The holy Ghost shal reprove the world of sin, because (saith Christ) they believe not in me. They that believe in Jesus Christ, are sons of God. Ye are all the sons of God, because ye believe in Jesus Christ. He that believeth in Christ the son of God,Gal. 3. Matth. 19. is safe. Peter said, Thou art Christ the son of the living God. Jesus answered and said unto him, Happy art thou, Simon the son of Ionas, for flesh and blood hath not opened unto thee that, but my father which is in heaven. We have believed and known that thou art Christ, the son of the living God. I believe that thou art Christ the son of the living God, which should come into the world.Joh 9. Joh. 20. These things are written that ye might believe that Jesus Christ is the son of God, and that in believing ye might have life. I believe that Jesus is the son of the living God. He that believeth God, believeth the Gospel. He that believeth God, believeth his Word, and the Gospel is his Word. Therefore he that believeth God, believeth his Gospel. As Christ is the Saviour of the world, Christ is our Saviour; Christ bought us with his Blood, Christ washed us with his Blood, Christ offered himself for us, Christ bare our sins upon his back. He that believeth not the Gospel, believeth not God; he that believeth not Gods Word, believeth not himself; and the Gospel is Gods Word. Ergo, He that believeth not the Gospel, believeth not God himself. And consequently, they that believe not, as is above written, and such other, believe not God. He that believeth the Gospel shall be saved; Go ye into all the world, and preach the Gospel unto every creature, Mark 16. Matth. 28.he that believeth and is baptized, shall be saved; but he that believeth not, shall be condemned.
A Comparison betwixt Faith and Incredulity.
Faith
Is the root of all good,
Maketh God and man friends,
Bringeth God and man together.
Incredulity
Is the root of all evill,
Maketh them deadly foes,
Bringeth them asunder.
All that proceedeth from Faith, pleaseth God.
All that proceedeth from Incredulity, displeaseth God.
Faith onelyonly maketh a man good and righteous,
Incredulity maketh him unjust and evill.
Faith onelyonly maketh a man
The Member of Christ,
The Inheritor of heaven.
The Servant of God.
Faith
sheweth God to be a sweet Father.
holdeth stiffe by the word of God.
counteth God to be true.
knoweth God.
loveth God and his neighbour.
onelyonly saveth.
extolleth God and his works.
Incredulitie
maketh man a member of the devill.
maketh him inheritour of hell.
maketh him the servant of the devill.
maketh God a terrible Judge.
causeth man wander here and there.
maketh him false and a liar.
knoweth him not.
loveth neither God nor neighbour.
onelyonly condemneth.
extolleth flesh and her own deeds.
Of Hope.
HOpe is a trustie looking for of things that are promised to come unto us, as we hope the everlasting joy which Christ hath promised unto all that beleeve in him; we should put our hope and trust in God onelyonly, and in no other thing.Psal. 117. It is good to trust in God, and not in man. He that trusteth in his own heart, he is a fool; It is good to trust in God, and not in Princes: They shall be like unto Images that make them, and all that trust in them: He that trusteth in his own thoughts doth ungodly: Cursed be he that trusteth in man: Bid the rich men of this world that they trust not in their unstable riches, but that they trust in the liv…ng God: It is hard for them that trust in money to enter into the kingdom of God. Moreover, we should trust in him surely, that can help us,1. Tim. 6. yea we should trust in him onelyonly. Well is him that trusteth in God, and wo to them that trust him not. Well is the man that trusteth in God, for God shall be his trust: He that trusteth in him shall understand the truth. They shall all rejoyce that trust in thee, they shall all ever be glad, and thou wilt defend them.
Of Charitie.
CHaritie is the love of thy neighbour:This …derstood of circumstance of worldly m…n, and not of them of God for the neerer that me… draw to God, we are bound … more to love them. The rule of Charity is, To do as thou wouldest were done unto thee; for Charitie esteemeth all alike, the rich and the poor, the friend and the foe, the thankfull and unthankfull, the kinsman and stranger.
A comparison betwixt Faith, Hope, and Charitie.
FAith cometh of the word of God: Hope, cometh of Faith; And Charity springeth of them both: Faith beleeves the word; Hope trusteth after that which is promised by the word; and Charity doth good unto her neighbour, through the love that she hath to God, and gladnesse that is within her self. Faith looketh to God and his word: Hope looketh unto his gi…t and reward Charity looketh unto her neighbours profit; Faith receiveth God. Hope receiveth his reward: Charity looketh unto her neighbour with a glad heart, and that without any respect of reward. Faith pertaineth to God onelyonly; Hope to his reward; and Charity to her neighbour.
Of good Works.
Galat. 3.NO manner of works make us righteous: We beleeve that a man shall be justified without works. No man is justified by the deeds of the Law, but by the Faith of Jesus Christ; and we beleeve in Jesus Christ, that we may be justified by the Faith of Christ, and not by the deeds of the Law. If righteousnesse come by the Law, then Christ died in vain: That no man is justified by the Law, it is manifest, for a righteous man liveth by his Faith; but the Law is not of Faith. Moreover, since Christ the maker of heaven and earth; and all that therein is, behoved to die for us: We are compelled to grant, that we were so far drowned in sins, that neither the deeds, nor all the creatnres that ever God made or might make, might help us out of them: Ergo, No deeds nor works can make us righteous: No works make us unrighteous; for if any work made us unrighteous, then the contrary works would make us righteous. But it is proved that no works can make us righteous; Ergo, No works make us unrighteous.
Works make us neither good nor evil.
IT is proved that works neither make us righteous nor unrighteous. Ergo, No works neither make us good nor evil; for righteous and good are one thing, and unrighteous and evil, another. Good works make not a good man, nor evil works an evil man. But a good man maketh good works, and an evil man evil works; good fruit maketh not the tree good, nor evil fruit the tree evil. But a good tree beareth good fruit, and an evil tree evil fruit. A good man cannot do evil works, nor an evil man good works, for an evil tree cannot bear good fruit, nor a good tree evil fruit. A good man is good before he do good works, and an evil man is evil before he do evil works; for the tree is good before it bear good fruit, and evil before it bear evil fruit. Every man is either good or evil; either make the tree good, and the fruit good also; or else make the tree evil, and the fruit likewise evil. Every mans work is either good or evil; for all fruit is either good or evil. Either make the tree good and the fruit also, or else make the tree evil,Matth 13. Matth. 7. and the fruit of it likewise evil. A good man is known by his works, for a good man doth good works, and an evil, evil works: Ye shall know them by their fruits: for a good tree bringeth forth good fruit, and an evil tree evil fruit. A man is likened to the tree, and his works to the fruit of, the tree. Beware of false Prophets which come unto you in sheeps cloathing, but inwardly they are ravening wolves: ye shall know them by their fruit.
None of our works either save us nor condemne us.
IT is proved that no works make us either righteous or unrighteous, good or evil: but first we are good, before that we do good works and evil before we do evil works: Ergo, No work either saveth us nor condemneth us. Thou wilt say▪ Then maketh it no matter what we do? I answer thee;Note. Yes. For if thou do evil, it is a sure argument that thou art evil, and wantest Faith: If thou do good, it is an argument that thou art good, and hast Faith; for a good tree beareth good fruit, and an evil tree evil fruit. Yet good fruit maketh not the tree good, nor evil fruit the tree evil: So that man is good before he do good works, and evil before he do evil works. The man is the tree; the works are the fruit. Faith maketh the good tree; Incredulity the evil tree: Such a tree such a fruit, such man works. For all that is done in Faith pleaseth God, and are good works: And all that is done without Faith displeaseth God, and are evil works. Whosoever thinketh to be saved by his works,Note. denieth that Christ is our Saviour, and that Christ died for him; and finally all things that belongeth to Christ. For how is he thy Saviour, if thou mightst save thy self with thy works? Or to what end should he have died for thee, if any works of thine might have saved thee? What, is this to say Christ died for thee? Is it not that thou shouldst have died perpetually, and that Christ to deliver thee from death died for thee, and changed thy perpetuall death into his own death? for thou madest the fault, and he suffered the pain, and that for the love he had to thee, before ever thou wast born, when thou hadst done neither good nor evil. Now since he hath paid thy debt, thou diest not, no thou canst not, but shouldest have been damned, if his death were not. But since he was punished for thee thou shalt not be punished.Note. Finally, he hath delivered thee from condemnation, and desireth nothing of thee, but that thou shouldest acknowledge what he hath done for thee, and bear it in minde; and that thou wouldest help others for his sake both in word and deed, even as he hath helped thee, for nought, and without reward. O how ready would we be to help others, if we knew his goodnesse and gentlenesse towards us? he is a good and a gentle Lord, and he doth all things for nought. Let us, I beseech you, follow his footsteps, whom all the world ought to praise and worship. Amen.
He that thinketh to be saved by his works, calleth himself Christ.
FOr he calleth himselfe a Saviour, which appertaineth to Christ onelyonly. What is a Saviour? But he that saveth. And thou sayest, I save my selfe, which is as much to say, as, I am Christ; for Christ is onelyonly the Saviour of the world. We should do no good works to the intent to get the inheritance of heaven or remission of sins through them. For whosoever beleeveth to get the inheritance of heaven, or remission of sins through works, he beleeveth not to get that for Christs sake. And they who beleeve that their sins are not forgiven them, and that they shall not be saved for Christs sake, they beleeve not the Gospel; for the Gospel saith. Thou shalt be saved for Christs sake; Sins are forgiven you for Christs sake. He that beleeveth not the Gospel, beleeveth not God: And consequently, they that beleeve to be saved by their works, or to get remission of sins by their own deeds, beleeve not God, but account him a liar, and so utterly deny him to be God. Thou wilt say,Quaere. Shall we then do no good works? I say not so: But I say, we should do no good works,Answer. to the intent to get the kingdom of heaven, or remission of sins; for if we beleeve to get the inheritance of heaven through good works, then we beleeve not to get it through the promise of God. Or if we think to get remission of our sins, by good works, we believe not that they are forgiven us by Christ, and so we count God a liar; for God saith, Thou shalt have the inheritance of heaven for my Sons sake. You say,Note. It is not so, but I will gain it through mine own works. So I condemn not good works, but I condemn the false trust in any works, for all then works that a man putteth confidence in, are therewith intoxicate or impoysoned, and become evil. Wherefore do good works, but beware thou do them not to get any good through them, for if thou do, thou receivest the good, not as the gift of God, but as a debt unto thee, and makest thy self fellow with God, because thou wilt take nothing from him for nought. What? needeth he any thing of thine, who giveth all things, and is not the poorer? Therefore do nothing to him, but take of him, for he is a gentle Lord, and with a gladder heart will give us all things that we need, then we take it of him. So that if we want any thing, let us blame our selves. Presse not then to the inheritance of heaven, through presumption of thy good works; for if thou doest,Note. thou countest thy self holy and equall unto him, because thou wilt take nothing of him for nought; And so shalt thou fall as Lucifer fell from heaven for his pride.
Thus ends M. Patricks Articles. And so we return to our History. When those cruell wolves had (as they supposed) clean devoured the prey, they found themselves in worse case then they were before; for then within S. Andrews, yea, almost within the whole Realm (who heard of that fact) there was none found who began not to inquire,Here you see verified, Cinis Martyrum, semen Ecclesiae. wherefore M. Patrike Hamilton was burnt, and when his Articles were rehearsed, Question was holden, if such Articles were necessary to be beleeved, under the pain of damnation. And so within short space, many began to call in doubt, that which before they held for a certain verity, insomuch that the University of S. Andrews and S. Leonards Colledge, principally by the labours of Master Gawin Logy, M. Gawyn Logy.the Novises of the Abbey, and by the sub-Prior, began to smell somewhat of the verity, and to espie the vanity of the received Superstition; yea, within few yeers after began both black and gray Friers publikely to Preach against the pride and idle life of Bishops,Munks Preach Bishops devices and against the abuses of the whole Ecclesi…sticall estate; amongst whom was one called Will. Arith… ; who in a Sermon preached in Dundie, spake somewhat more liberally against the licentious life of the Bishops, then they could well bear. He spake further against the abuse of cursing and of Miracles. The Bishop of Brechain, having his Parasites and Jack-men in the Towne, buffeted the Frier, and called him Hereticke. The Frier impatient of the injury received, past to S. Andrews, M. Iohn Mair, whose History of Scotland we have, &c. He wrote upon the 4 Evangelists, &c.and did communicate the heads of his Sermon with Master Iohn Mair, whose word then was holden as an Oracle, in matters of Religion; and being assured of him, than such Doctrine might well be defended, and that he would defend it, for it contained no Heresie. There was one day appointed to the said Frier, to make repetition of the same Sermon: and advertisement was given to all such as was offended at the former, to be present. And so in the Parish Church of S. Andrews upon the day appointed▪ appeared the said Frier, and had amongst his Auditors, M. Iohn Mair, M. George Lockart, the Abbot of Gambuskeneth, M. Patricke Hepburn Prior of Saint Andrews, with all the Doctours, and Masters of the Universities.
The theme of his Sermon was; Verity is the strongest of all things. His discourse of cursing was▪ That if it were warily used, it were the most fearfull thing upon the face of the earth;Arithe his Sermon. for it were the very separation of man from God; but that it should not be used rashly, and for every light cause, but onelyonly against open and incorrigible sinners: but now; said he, the avarice of Priests, and the ignorance of their Office, hath caused it altogether to be vile-pended. For the Priest (saith he) whose Duty and Office is to pray for the people, standeth up on Sunday, and cryeth, Anne has lost her Spindle; There is a Flail stollen behinde the barne; The goodwife on the other side of the gate hath lost a horne spoon; Gods curse and mine I give to them that knoweth of thy goods, and restoreth them not. How the people mocked their cursing, he further told a merry tale, How after a Sermon that he made at Dumfermeling, he came to a house where gossips were drinking their Sundayes penny; and he being drie, asked drink; Yes Father (said one of the gossips) ye shall have drinke, but ye must first resolve one doubt which is risen among us, to wit, What servant will serve a man best at least expences? The good Angel, said I, who is mans keeper, who maketh good service without expences. Tush, said the gossip, we mean no such high matters; we mean, What honest man will do greatest service for least expences. And while I was musing (said the Frier) what that should mean, she said, I see, father, that the greatest Clerks are not the wisest men. Know ye not how the Bishops and their Officials serve us husbandmen, Will they not give to us a letter of cursing for a plack, to last for a yeare, to curse all that look over our ditch, and that keep our Corne better nor the sleeping boy that will have three shillings of Fee, a shirt, and a pair of shooes in the yeer. And therefore if their cursing do any thing, we hold the Bishops the cheapest servants in that behalf, that are within the Realme. As concerning Miracles,False Miracles. he declared what deligence the ancients took to try true miracles from false. But now, said he, the greedinesse of Priests not onelyonly receive false miracles, but also they cherish and hire knaves for that purpose, that their Chappels may be the better renowned, and Offerings may be augmented. And thereupon are many Chappels founded, as that if our Lady were mightier, and that she took more pleasure in one place than in another; As of late dayes our Lady of Karsgreng hath hopped from one green hillock to another: But honest men of Saint Andrewes (said he) if ye love your wives and daughters, hold them at home, or else send them in good honest company; for if ye knew what miracles were wrought there, ye would neither thank God nor our Lady. And thus he meerly tanted their Priests of whoredome and adultery used at such devotion.
Another Article was judged more hard; for he alleadged the common Law, That the Civill Magistrate might correct the Church-men, and deprive them of their Benefices for open vices. Another day the same Frier made another Sermon of the Abbot of Unreason, unto whom, and whose Laws; he compareth Prelats of that age; for they were subject to no Laws, no more than was the Abbot of Unreason. And among other things, he told such a merry jest: There was, said he, a Prelate, 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,Alexander Furrour his Examination before the Bishops. 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, Alexander Seton, a black Frier.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 onelyonly, 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, Note.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 whole Sermons he had taught before, the whole Lent past; adding, That within Scotland there were no true Bishops, if that Bishops should be known by such notes and vertues as S. Paul requires in Bishops. This delation flew with wings to the Bishops ears, who without further delay sent for the said Friar Alexander, who began sharply to accuse that he had so …landerously spoken of the dignitie of Bishops, as to say, That it behoved a Bishop to be a Preacher or else he were but a dumb dog, and fed not the flock, but fed his own bellie. The man being witty, and minding that which was his most assured defence, said, My Lord▪ The reporters of such things are manifest liars. Whereat the Bishop rejoyced, and said, Your answer pleaseth me well; I never could think of you that ye would be so foolish as to affirm such things: Where are the knaves that have brought me this tale? Who comparing and affirming the same that they did before, he still replyed, That they were liers. But while the witnesses were multiplied, and men were brought to attention, he turned him to the Bishop, and said, My Lord, ye may hear and consider, what ears these Asses have,Note. who cannot discern betwixt Paul, Esay, Zachary, and Malachy, and Frier Alexander Seton. In very deed, My Lord, I said, That Paul saith, It behoveth a Bishop to be a Teacher; Esay said, That they that fed not the flock are dumb dogs; and Zachary saith, They are idle Pastors: I of mine own head affirmed nothing, but declared what the Spirit of God before pronounced: At whom, my Lord, if ye be not offended, justly ye cannot be offended at me. And so yet again, my Lord, I say, That they are manifest liars that reported unto you that I said, That ye and others that preach not, are no Bishops, but belly-gods. Albeit after that the Bishop was highly offended, as well at the scoffe and bitter mock, as at the bold liberty of that learned man, yet durst he not hazard for that present, to execute his malice conceived. For nought only feareth he the learning, and bold spirit of the man, but also the favour that he had, as well of the people, as of the Prince, King Iames the fifth,Iames the fifth. with whom he had good credite, for he was at that time his Confessor, and had exhorted him to the fear of God, to the meditation of Gods Law, and unto purity of life.Note. But the said Bishop, with his complices, foreseeing what danger might come to their estate, if such familiarity should continue betwixt the Prince and a man so learned, and so repugning to their affections, laboureth by all means to make the said Frier Alexander odious unto the King, and easily found the means by the gray Friers (who by their hypocrisie deceived many) to traduce the innocent as an Heretick. This accusation was easily believed of the young Prince; who being much given to the lusts of the flesh, abhorred all counsell that repugned thereto. And because he did remember what a terrour the admonitions of the said Alexander was unto his blinded conscience, without resistance he subscribed to their accusation, affirming that he knew more then they did in that matter. For he understood well enough that he smelled of the new Doctrine, by such things as he had shewed to him under Confession. And therefore he promised that he should follow the counsell of the Bishops in punishing of him, and of all others of that Sect. These things understood by the said Alexander, as well by the information of his friends and familiars, as by the strange countenance of the King unto him; provideth the next way to avoid the fury of a misled Prince, and so in his habit he departeth the Realme; and coming to Berwicke, wrote back again to the King his Complaint and Admonition; The very Tenour and Copy whereof followeth, and is this.