History of the Reformation of the Church of Scotland, Book 4 · Debate

History of the Reformation of the Church of Scotland · Book 4 · Debate

p. 378Lethington his Harangue at the Assembly, Anno 1564.Secretary Lethington began the Harangue, which contained these Heads; first, How much we are indebted unto God, by whose providence we have liberty of Religion, under the Queens Majestie, albeit that she is not perswaded in the same. Secondly, How necessary a thing it is, That the Queens Majestie by all good Offices of the part of the Church (so spake he) and of the Ministers principally should be retained in that constant opinion, that they unfainedly favoured her advancement, and procured her subjects to have a good opinion of her. And last, How dangerous a thing it is, That the Ministers should be noted one to disagree from another in form of Prayer for her Majestie: And in these two last Heads (said he) we desire you all to be circumspect: But especially, we most crave of you our Brother Iohn Knox, to moderate your selfe, as well in form of praying for the Queens Majesty, as in Doctrine that you propose, touching her State and Obedience: Neither shall ye take this (said he) as spoken to your reproach, quia mens pulchra, interdum in corpore pulchro; But because that others, by your example, may imitate the like liberty, albeit not with the same discretion and foresight; and what opinion that may engender in the peoples heads, wise men may foresee.

Iohn Knox his answer.The said Iohn prepared himself for answer as follows: If such as fear God, have occasion to praise him, because that Idolatry is maintained, the servants of God despised, wicked men placed again in Honour and Authority (Master Henry Sinclare was of short time before, made President, who before durst not have sitten in Judgement) And finally, if we ought to praise God, because that vice and impiety over-floweth the whole Realm, without punishment, then we have occasion to rejoyce and praise God: But if these and the like, use to provoke Gods vengeance against Realms and Nations, then in my judgement, the godly within p. 379Scotland ought to lament and mourn, and so to prevent Gods Judgements, lest that he finding all in a like security, strike in his hot indignation, beginning, perchance, at such as think they offend not.

That is one Head (said Lethington) whereunto you and I never agreed; for how are you able to prove, That God ever struck or plagued any Nation or People for the iniquity of their Prince, if that they themselves lived godlily? I looked (said he) my Lord, to have audience till that I had absolved the other two parts: But seeing it pleaseth your Lordship to cut me off before the midst, I will answer to your question. The Scripture of God teacheth me, That Ierusalem and Iuda were punished for the sins of Manasses. And if you alleadge, That they were punished because they were wicked, and offended with their King, and not because their King was wicked; I answer, That albeit the Spirit of God makes for me, saying in expresse words, For the sins of Manasses, yet will I not be so obstinate, as to lay the whole sin, and plagues that thereof ensued, upon the King, and utterly absolve the people; but I will grant withall, That the whole people offended with their King; but how, and in what fashion, I fear that ye and I shall not agree: I doubt not but the great multitude accompanied him in all the abomination that he did; for Idolatry and false Religion, hath ever been, and will be, pleasing to the most part of men: But to affirm, That all Iudah committed really the acts of his impiety, is but to affirm that which neither hath certainty, nor yet appearance of any truth; for who can think it to be possible, That all those of Ierusalem should so shortly turn to Idolatry, considering the notable Reformation lately before had, in the dayes of Hezekias: But yet (sayes the Text) Manasses made Iuda, and all the inhabitants of Ierusalem to erre. True it is, the one part (as I have said) willingly followed him in his Idolatry, the other suffered him to defile Ierusalem and the Temple of God with all abominations, and so were they criminall of his sin; the one by act and deed, the other by suffering and permission, even as Scotland is this day guilty of the Queens Idolatry; and ye, my Lords, in speciall, above others. Well (said Lethington) that is the chief Head wherein we never agreed; but of that we shall speak hereafter: What will ye say as touching the moving of the people to have a good opinion of the Queens Majesty, and as concerning obedience to be given to her Authority? as also of the form of Prayer which ye commonly use? My Lord (saith he) more earnestly to move the people, or yet otherwise to pray, then heretofore I have done,Note diligently, …nd see how the Bishops did forbid to pray for the conversion of the Queen that now is in Britain. a good conscience will not suffer me; for he who knows the secrets of hearts, knows, That privately and publikely I have called to God for her conversion, and have willed the people to do the same, shewing unto them the dangerous state wherein not onelyonly she her self stands, but also the whole Realm, by reason of her indurate blindnesse. That is (said Lethington) wherein we finde the greatest fault, your extremity against her Masse in particular, passeth measure; ye call her a slave to Sathan; ye affirm that Gods vengeance hangs over the Realm, by reason of her impiety: And what is this else, but to raise up the hearts of the poeple against her Majesty, and against them that serve her. Then there was heard an acclamation of the rest of the flatterers, that such extremity could not profit. p. 380The Master of Maxwell said in plain words, If I were in the Queens Majesties place, I would not suffer such things as I hear. If the words of Preachers (said Iohn Knox) shall be alwayes wrested in the worst part,M. Maxwells words in the Assembly. then will it be hard to speak any thing so circumspectly (providing that the truth be spoken) which shall not escape the censure of the calumniator. The most vehement (as ye speak) and most excessive manner of Prayer that I use in publike, is this: O Lord, if thy good pleasure be, purge the heart of the Queens Majestie from the venome of Idolatry, Iohn Knox his prayer for the Queen.and deliver her from the bondage and thraldom of Satan, into the which she hath been brought up, and yet remains, for the lack of true Doctrine; and let her see, by the illumination of thy holy Spirit, That there is no means to please thee, but by Iesus Christ thy only Son; and that Iesus Christ cannot be found, but in thy holy Word; nor yet received, but as it prescribes, which is, To renounce our own wisedom, and preconceived opinion, and worship thee as it commands; that in so doing, she may avoid the eternall damnation which is ordained for all obstinate and impenitent to thee; and that this poor Realm may also escape that plague and vengeance which inevitably followeth Idolatry, maintained against thy manifest Word, and the light thereof. This (said he) is the form of common Prayer, as your selves can witnesse: Now what is worthy of reprehension in it, I would hear. There are three things in it (said Lethington) that never liked me; and the first is, Ye pray for the Queens Majesty with a condition, saying, Illuminate her heart, if thy good pleasure be; Wherein it may appear, That ye doubt of her conversion; Where have ye the example of such Prayer? Wheresoever the examples are (said the other) I am assured of the Rule, which is this, If we shall ask any thing according to his Will, he shall grant us: And our Master Christ Jesus commands us to pray unto our Father, Thy will be done. But (said Lethington) Where ever finde ye any of the Prophets so to have prayed? It sufficeth me (said the other) my Lord, that the Master and Teacher both of Prophets and Apostles, hath taught me so to pray. But in so doing (said Lethington) ye put a doubt in the peoples heads of her conversion. Not I (said the other) but her own obstinate rebellion, causeth more then me to doubt of her conversion. Wherein (said he) rebells she against God? In all the actions of her life (said M. Knox) but in these two Heads especially; The former is, That she will not hear the Preaching of the blessed Evangel of Jesus Christ.Note. 2. That she maintaineth that Idol the Masse. She thinks not that rebellion (said Lethington.) So thought they (said the other) that sometimes offered their children unto Molech; and yet the Spirit of God affirms, That they offered them unto devils, and not unto God: And this day the Turks think they have a better Religion then the Papists have; and yet I think ye will excuse neither of both from committing rebellion against God; neither yet can ye do the Queen, unlesse ye will make God to be partiall. But (said Lethington) Why pray ye not for her, without moving any doubt? Because (said the other) I have learned to pray in faith; now faith (ye know) depends upon the Word of God; and so it is that the Word teacheth me, That prayer profiteth the sons and daughters of Gods Election; of which number if she be one or not, I have just cause to doubt; and therefore I pray that God would illuminate her heart, if his good pleasure be so to do: But yet (said Lethington) ye can produce p. 381the example of none that so hath prayed before you. Thereto I have already answered (said Iohn Knox) But yet for further declaration, I will demand a question, which is this, Whether ye think that the Apostles prayed themselves, as they commanded others to pray, or not? who doubts of that, said the company that were present. Well then, said Iohn Knox, I am assured, that Peter said these words to Simon Magus, Repent therefore of this thy wickednesse, and pray God, That if it be possible, the thoughts of thy heart may be forgiven thee. Here we may cleerly see, That Peter joynes a condition with his Commandment, That Simon should repent and pray; to wit, If it were possible that his sin might be forgiven, for he was not ignorant, that some sinnes are unto death, and so without all hope of repentance, or remission. And think ye not (my Lord Secretary, said he) but that same doubt may touch my heart; as touching the Queens conversion, that then touched the heart of the Apostle; I would never (said Lethington) heare you, or any other call that in doubt: But your will (said the other) is no assurance to my conscience. And to speak freely, My Lord, I wonder if yee your self doubt not of the Queens conversion; for more evident signes of Induration have appeared, and do appear in her, then Peter outwardly could have espyed in Simon Magus; for albeit sometimes, he was a Sorcerer, yet joyned he with the Apostles, beleeved, and was baptized. And albeit, That the venome of Avarice remained in his heart, and that he would have bought the holy Ghost; yet, when he heard the fearfull threatnings of God pronounced against him, he trembled; desired the assistance of the Prayers of the Apostles; and so humbled himself, so farre as the judgement of man could peirce, like a true penitent; and yet we see that Peter doubts of his conversion; Why then may not all the godly, justly doubt of the conversion of the Queen, who hath used Idolatry, which is also most odious in the sight of the most jealous God, and still continues in the same; yet she despises all threatnings, and refuseth all godly admonitions. Why say ye, That she refuseth admonition, (said Lethington) she will gladly hear any man: But what obedience (said the other) to God or to his word ensues of all that is spoken unto her, or when shall she be seen to give her presence to the publike Preaching; I think never (said Lethington) so long as she is thus used. And so long (said the other) yee, and all others must be content, that I pray so, as I may be assured to be heard of my God; that is, That his good will may be done, either in making her comfortable to his Church; or if that he hath appointed her to be a scourge to the same, That we may have patience, and she may be bridled. Well, (said Lethington) Let us come to the second head? Where finde ye, that the Scriptures calls any the bond slaves of Satan, or that the Prophets of God spake of Kings and Princes, so irreverently. The Scripture, said Iohn Knox, saith, That by nature wee are all the sonnes of wrath: Our Master Christ affirmes, That such as doe sinne, are servants to sinne, and that it is the onelyonly Sonne of God that sets men at freedome; now what difference there is betwixt the sonnes of wrath, the servants of sinne, &c. And the slaves of Satan, I understand not, except I be taught; And if the sharpnesse of the terme offend you, I p. 382have not invented that phrase of speech, but have learned it out of Gods Scriptures; for these words I finde spoken unto Paul, Behold I send thee unto the Gentiles, to open their eyes, that they may turne from darknesse unto light, and from the power of Sathan unto God. Mark the words, my Lord, and stirre not at the speaking of the holy Ghost. And the same Apostle writing to his Scholler Timothius, 2 Tim. 2.2 Tim 2sayes, Instruct with meeknesse those that are contrary minded, if that God at any time will give them repentance, that they may know the truth, and come to amendment out of the snare of the Devill, which are taken of him at his will. If your Lordship do rightly consider these sentences, you shall not onelyonly finde my words to be the words of the holy Ghost, but also the condition which I use to adde, to have the assurance of Gods Scriptures.

But they speak nothing against Kings in Scripture in speciall (said Lethington) and your continuall crying is, The Queens Idolatry, The Queens Masse will provoke Gods vengeance.

In the former sentence (said the other) I hear not Kings and Queens excepted, but all unfaithfull are pronounced to stand in one rank, and to be in bondage to one Tyrant the Devill. But beleeve me, my Lord, you little regard the state wherein they stand, when you would have them so flattered, that the danger thereof should neither be knowne, neither yet declared to the people.

Where will you finde (said Lethington) that any of the Prophets did so use Kings, Queens, Rulers or Magistrates.

In more places then one, (said the other;) Ahab was a King, and Iezabel a Queen, and yet what the Prophet Elias said to the one, and to the other I suppose you are not ignorant.

That was not cried out before the people, (said Lethington) to make them odious unto their subjects.

That Elias said, Doggs shall lick the blood of Ahab, (said Iohn Knox) and eate the flesh of Iezabell, the Scriptures assures me; but that it was whispered in their Eares, or in a Corner, I read not; but the plain contrary appears to me, which is, that both the people and the Court understood well enough what the Prophet had promised; for so witnessed Iehu after that Gods vengeance had stricken Iezabell.

These were singular motions of the Spirit of God (said Lethington) and appertaineth nothing to our age.

Then hath the Scripture (said the other) deceived me, for Saint Paul teacheth me, that whatsoever is written within the holy Scriptures, the same is written for our instruction; And my Master saith, That every learned Scribe brings forth of his Treasure, both things old and things new; and the Prophet Ieremy affirmes, That every Realme or Citie that likewise offends, (as then did Ierusalem) should likewise be punished.

Why then, that the facts of ancient Prophets, and the fearfull judgements of God, executed before us, upon the disobedient, appertain not unto our age, I neither see, nor yet can understand.

But now to put an end to this Head, my Lord, (saith he) the Prophets of God have not spared to rebuke Kings,Note. as well to their faces as before the people and subjects; Elizeus feared not to say to King Iehoram, What have p. 383I to doe with thee, get thee to the other Prophets of thy Mother; for as the Lord of Hostes liveth, in whose sight I stand▪ if it were not that I regard the presence of Iehosaphat, the King of Iudah, I would not have looked toward thee, nor seene thee? Plaine it is, that the Prophet was a Subject in the Kingdome of Israel, and yet how little reverence he giveth to the King; we heare Ieremy the Prophet was commanded to Cry to the King and Queene, and to say, Behave your selves lowly, execute justice, and judgement, &c. or else your Carcasses shall be casten to the heate of the day, and unto the frost of the night. Unto Conias, Sullim, and Zedekias, he speaketh in speciall, and shewes to them in his publike Sermons their miserable ends; and therefore yee ought not to thinke strange my Lord (said he) albeit the servants of God, taxe the vices of Kings and Queenes, even as well as of other offenders; and that because their sinnes be more noysome to the Common-wealth, then are the sinnes of inferiour persons.

The most part of this reasoning, Secretary Lethington leaned upon the Master of Maxwells Breast, who said, I am almost weary, I would some other would reason in the chief head, which is yet untouched.

Then the Earle of Mortoune, Chancellor, commanded Master George Hay to reason against Iohn Knox in the head of obedience due to Magistrates, who began so to doe; Unto whom Iohn Knox said, Brother, that ye shall reason in my contrary, I am well content, because I know you to be both a man of learning, and of modesty; but that you shall oppose your selfe unto the Trueth, whereof I suppose your owne conscience is no lesse perswaded,Note. then is mine, I cannot well approve; for I would be sorry, that yee and I should be reputed to reason, as two Schollers of Pythagoras, to shew the quickenesse of our wit, as it were to reason on both parts: I protest here before God, That whatsoever I sustaine, I doe the same in conscience; yea, I dare no more sustaine a proposition, knowne to my selfe untrue, then I dare teach false Doctrine, in the publike place; And therefore Brother, if Conscience move you to oppose your selfe to that Doctrine which yee have heard out of my mouth, in that matter, doe it boldly, it shall never offend me; But that yee shall bee found to oppose your selfe unto mee, yee being perswaded in the same Trueth; I say yet againe, it pleaseth me not; for therein may be greater inconveniency, then either yee or I doe consider for the publike.

The said Master George answered, That I will not oppose my selfe unto you, as one willing to impugne or confute that Head of Doctrine, which not onelyonly yee, but many others; yea, and my selfe have affirmed, farre be it from me, for so should I be found contrarious to my selfe; for my Lord Secretary knows, my judgement in that Head.

Marry, said the Secretary, you are (in my opinion) the worst of the two, for I remember that your Reasoning when the Queen was in Carricke.

p. 384Well said Iohn Knox, seeing Brother, God hath made you one to fill the chaire of verity; wherein I am assured, we agree in all principall Heads of Doctrine; Let it never be said, That we agree not in disputation. Iohn Knox was moved thus to speake, because he understood more of the craft then the other did. Well (said Lethington) I am somewhat better provided in this last Head, then I was in the other two: Master Knox, said he, yesterday we heard your Judgement upon the thirteenth to the Romanes; we heard the minde of the Apostle well opened; we heard the causes why God hath established powers upon the earth; we heard of the necessitie that mankinde hath of the same; and wee heard the dutie of Magistrates sufficiently declared; But in two things I was offended, as I thinke some other more of my Lords that were present: which was, Ye made difference betwixt the Ordinance of God, and the persons that were placed in Authoritie: And ye affirmed, That men might refuse the persons, and yet not offend against Gods Ordinance; This is one, the other yee had no time to explaine; but this me thought ye meant, That Subjects were not bound to obey their Princes, if they command unlawfull things, but that they might refuse their Princes; and that they were not ever bound to suffer.

In very deed, said the other, ye have rightly both marked my words, and understood my minde; for of that same Judgement I have long been, and yet so remaine.

Let this be no…ed diligently.How will ye prove your division and difference (said Lethington,) and that the persons placed in Authoritie, may be resisted, and the Ordinance of God not transgressed, seeing that the Apostle saith, He that resisteth, resisteth the Ordinance of God.

My Lord said he, The plaine words of the Apostle makes the difference, and the facts of many approved by God, prove my affirmative. First the Apostle affirmes, That the powers are ordained of God, for the preservation of quiet and peaceable men, and for the punishment of malefactors; whereof it is plaine, That the Ordinance of God and the power given unto man, is one thing, and the person clad with the Authoritie, is another; For Gods Ordinance is the conservation of mankinde, The punishment of vice, and the maintenance of vertue, which in it self, is holy, just, constant, stable, and perpetuall; but men clad with the Authoritie, are commonly prophane and unjust; yee, they are mutable, transitory, and subject to corruption, as God threateneth by his Prophet David, Psal. 82.Ps 82saying, I have said yee are gods, and every one of you the sonnes of the most high; but yee shall dye as man, and the Princes shall fall like others. Here I am assured, That the persons, yee soule and body are threatned with death; I think that so ye will not affirm, is the Authothority, the Ordinance, and the Power, wherewith God endeued such persons; for (as I have said) it is holy, so is the permanent will of God. And now, my Lord, that the Prince may be resisted, and yet the Ordinance of God not violated: It is evident that the people resisted Saul, when he had sworn by the living God that Ionathan should die;Note this. The people (I say) swore in the contrary, and delivered Ionathan, so that a hair of his head fell not: Now Saul was the Anoynted Ki…g, and they p. 385were his subjects, and yet they resisted him, that they made him no better then men sworn. I doubt (said Lethington) That in so doing, the people did well. The Spirit of God (said the other) accuses them not of any crime, but rather praises them, and condemnes the King, as well for his foolish vow and Law made without God, as for his cruell minde, that so severely would have punished an innocent man: But herein will I not stand; this that followeth shall confirme the former. This same Saul commanded Abimelech and the Priests of the Lord to be slain, because they had committed Treason (as he alleadged) for intercommuning with David: 1 Sam. 22.1 Sam 22His Guard, and principall servants, would not obey his unjust commandment; But Doeg the flatterer put the Kings cruelty in execution. I will not ask your judgement, Whether that the servants of the King, in not obeying his Commandment, resisted the Ordinance of God, or not; or, Whether Doeg, in murthering the Priests, gave obedience to a just Authority: For I have the Spirit of God, speaking by the mouth of David, Note this Discourse diligently.for assurance, as well of the one, as of the other; for he in his 52. Psalme, condemnes that fact, as a most cruell murther; and affirms, That God would punish, not onelyonly the commander, but also the mercilesse executer: And therefore I conclude, That they who gainstood his commandment, resisted not the Ordinance of God. And now (my Lord) to answer to the place of the Apostle, who affirms, That such as resist the Power, resist the Ordinance of God; I say, That the power in that place is not to be understood of unjust commandment of men, but of the just power wherewith God hath armed his Magistrates and Lieutenants, to punish sin, and maintain vertue. And if any man should enterprise to take from the hands of the faithfull Judge a murtherer and adulterer, or any malefactor that deserved death, this same resisteth Gods Ordinance, and procureth to himself vengeance and damnation, because that he stayed Gods Sword from striking. But so it is, if men in the fear of God oppose themselves to the fury and blinde rage of Princes; for so they resist not God, but the devill, who abuses the Sword and Authority of God. I understand sufficiently (said Lethington) what ye mean; unto the one part I will not oppose my self, but I doubt of the other; for if the Queen would command me to slay Iohn Knox, because she is offended at him, I would not obey her: But if she would command others to do it, or yet by colour of Justice take his life from him, I cannot tell if I be bound to defend him against the Queen and her Officers. With protestation (said the other) That the auditors think not that I speak in favour of my self, I say, my Lord, That if ye be perswaded of my innocency, and if God have given unto you such power and credit as might deliver me, and yet suffered me to perish, that in so doing, ye should be criminall and guilty of my blood. Prove that, and win the play (said Lethington.) Well, my Lord (said the other) remember your promise, and I will be short in my probation: The Prophet Ieremy was apprehended by the Priests and Prophets (who were a part of the Authority within Ierusalem) and by the multitude of the people, and this sentence was pronounced against him, Thou shalt die the death; for thou hast said, This house shall be like Siloh, and this City shall be desolate, p. 386without any Inhabitant, &c. The Princes hearing the uprore, came from the Kings house, and sate down in Judgement in the entry of the new Gate of the Lords House; And there the Priests and Prophets, before the Princes, and before all the people, intented their Accusation in these words; This man is worthy to die; for he hath prophesied against this City, and your eares have heard. Ieremiah answered, That whatsoever he had spoken, proceeded from God; and therefore said he; As for me, behold, I am in your hands, do with me as ye thinke good and right; But know ye for certaine, That if ye put me to death, ye shall surely bring innocent blood upon your soules, and upon this Citie, and upon the inhabitants thereof: For of a truth, the Lord hath sent me unto you to speake all these words. Now, my Lord, if the Princes and the whole people should have been guilty of the Prophets blood, How shall ye, or others, be judged innocent before God, if ye shall suffer the blood of such as have not deserved their blood to be shed, when ye may save it. The causes were nothing alike (said Lethington.) And I would learn (said the other) wherein the dissimilitude stands. First (said Lethington) the King had not condemned him to death; And next, The false Prophets, the Priests, and the People, accused him without a cause, and therefore they could not be guilty of his blood. Neither of these (said Iohn Knox) fights against my argument; For albeit the King was neither present, nor yet had condemned him, yet were the Princes and chiefe Councellors there sitting in Judgement, who represented the Kings Authority, hearing the accusation laid unto the charge of the Prophet; And therefore he forewarns them of the danger, as before is said; to wit, That in case he should be condemned, and so put to death, That the King, the Councell, and the whole City of Ierusalem, should be guilty of his blood, because that he had committed no crime worthy of death: And if ye thinke that they all should have been criminall, onelyonly because that they all accused him, the plain Text witnesseth the contrary; for the Princes defended him, and so (no doubt) did a great part of the People; and yet he boldly affirmed, That they should be all guilty of his blood,God craves of us, That we should oppose our selves to iniquity. if he should be put to death. And the Prophet Ezekiel gives a reason, Why all are guilty of common corruption, Because (saith he) I sought a man amongst them, that should make up the hedge, and stand in the gap before me for the Land, that I should not destroy it, but I found none; Therefore have I poured forth my indignation upon them. Hereof, my Lord, (said he) it is plain, That God craves, not onelyonly that man should do no iniquity in his owne person; but also that he oppose himself to all iniquity, so farre as in him lieth. Then will ye (said Lethington) make subjects to controll their Princes and Rulers. And what harme (said the other) should the Common-wealth receive, if the corrupt affections of ignorant Rulers were moderated, and so bridled by the wisedome and discretion of godly subjects, that they should do no wrong, nor no violence to any man. All this reasoning (said Lethington) is out of the purpose; For we reason as if the Queen should become such an enemy to our Religion, that she should persecute it, and put innocent p. 387men to death; while I am assured, she never thought, nor never will do; For if I should see her begin at that end, yea, if I should suspect any such thing in her, I should be as farre forward in that argument, as ye, or any other within the Realme: But there is no such thing; Our Question is, Whether that ye may suppresse the Queens Masse; or, Whether that her Idolatry shall be laid to our charge. What ye may (said Iohn Knox) by force, I dispute not: But what ye may and ought to do by Gods expresse Commandment, that I can tell Idolatry ought not onelyonly to be suppressed, but the Idolater also ought to die the death: But by whom? By the people of God (said the other) for the Commandment was given to Israel, as ye may reade, Heare Israel,, (sayes the Lord) the Statutes and the Ordinances of the Lord thy God, &c. Yea, a Commandment is given, that if it be heard that Idolatry is committed in any one City, inquisition shall be taken; and if it be found true, That then the whole Body of the People arise and destroy that City, sparing in it neither man, woman, nor childe. But there is no Commandment (said the Secretary) given to punish their King. If he be an Idolater, I finde no priviledge granted unto Kings (said the other) by God, more then unto the people, to offend Gods Majestie. I grant (said Lethington) but yet the people may not be judges to their King to punish him, albeit he be an Idoter. God (said the other) is the Universall Judge, as well unto the King, as to the People: So that what his Word commands to be punished in the one, is not to be absolved in the other. We agree in that (said Lethington) But the people may not execute Gods Judgements, but mst leave it unto himselfe, who will either punish it by Death, by Warre, by Imprisonment, or by some other kinde of his Plagues.

I know (said Iohn Knox) the last part of the reason to be true: But for the first, That the people, yea, or a part of the people, may not execute Gods Judgements against their King, being an offendor: I am assured ye have no other Warrant, except your own imaginations, and the opinion of such as more fear to offend their Princes then God.

Why say ye so (said Lethington) I have the judgement of the most famous men in Europe, and of such as ye your selfe will confesse both godly and learned.

And with that he called for his Papers, which produced by Master Maitland, he bagan to reade with great gravity the Judgements of Luther, Melancthon, the mindes of Bucer, Musculus, and Calvin, how Christians should behave themselves in time of Persecution; yea, the Book of Baruc was not omitted, with this conclusion, The gathering of those things (said he) hath cost me more travell then I thinke this seven yeers in reading Commentaries.

The more pity (said the other) and yet what you have profited your own cause, let others judge. But as for my argument, I am assured you have infirmed it in nothing; for your first two witnesses speak against the Anabaptists, who deny that Christians should be p. 388subject to Magistrates; or yet that it is lawfull for a Christian to be a Magistrate: whose opinion, I no lesse abhor, then ye do, or any other that liveth. The others speak of Christians subject to Tyrants and Infidels, so dispersed, that they have no other force, but onelyonly to sob unto God for deliverance; that such (indeed) should hazard any further then these godly men wills them, I cannot hastily be of counsell: But my argument hath another ground; for I speak of a people assembled in one Body of a Common-wealth, unto whom God hath given sufficient force, not onelyonly to resist, but also to suppresse all kinde of open Idolatry: And such a people yet again I affirme, are bound to keep their Land clean and unpolluted. And that this my division shall not appear strange unto you, ye shall understand that God required one thing of Abraham and of his Seed, when he and they were strangers and Pilgrims in Egypt and Canaan; and another thing required he of them, when they were delivered from the Bondage of Egypt, Let this be noted for our times.and the possession of the Land of Canaan granted unto them: The first, and during the time of their Bondage, God craved no more, but that Abraham should not defile himselfe with their Idolatry; neither was he, nor his Posterity commanded to destroy the Idolls that were in Canaan, or in Egypt: But when God gave unto them possession of the Land, he gave unto them this strait Commandment, Beware that thou make not League or Confederacie with the inhabitants of this Land: give not thy sonnes unto their daughters, nor yet give thy daughters unto their sonnes, &c. But this ye shall do unto them, Cut down their Groves, destroy their Images, breake downe their Altars, and leave thou no kinde of remembrance of these Abominations which the Inhabitants of the Land used before; for thou art a holy People unto the Lord thy God; defile not thy selfe therefore with their gods, &c. To this Commandment, I say, are ye, my Lords, and all such as have professed the Lord within this Realme, bound; for God hath wrought no lesse miraculously upon you, both Spiritually and Corporally, then he did unto the Carnall Seed of Abraham: For in what state your Bodies, and this poor Realme were, within these seven yeers, your selves cannot be ignorant; you, and it were both in the Bondage of a strange Nation, and what Tyrants did raigne over your consciences, God perchance may yet again let you feel, because that ye do not rightly acknowledge and esteeme the benefits received, when our poore Brethren that were before us, gave up their bodies to the flames of fire, for the Testimony of Gods Truth. And when scarcely could be found ten in a Country that rightly knew God, it had been foolishnesse to have craved, either of the Nobility, or of the mean Subjects, the suppressing of Idolatry; for that had been nothing, but to have exposed the simple Sheep in a prey to the Wolves: But since that God hath multiplyed knowledge, yea, and hath given the victory to his Truth, even in the hands of his servants, if yee suffer the Land again to be defiled,Whether this▪ hath come to passe or not, let the world judge. yee, and your Princes shall both drinke the cup of Gods indignation. The Queen, for her obstinate abiding in manifest Idolatry, in this great light of the Evangell of Jesus Christ; And ye, for your permission and maintaining her in the same. (Lethington said,) In that point we will never agree.

p. 389And where finde ye (I pray you) that ever any of the Prophets, or of the Apostles, taught such Doctrine, That the people should be plagued for the Idolatry of the Prince; or yet, That the Subjects might suppresse the Idolatry of the Rulers, or them for the same. What was the Commission given unto the Apostles? My Lord, (said he) we know it was to preach, and plant the Evangell of Jesus Christ where darknesse before had Dominion; And therefore it behoved them to let them see the light, before that they should will them, to put their hands to suppresse Idolatry: What precepts the Apostles gave unto the faithfull in particular, other then that they commanded, all to fly from Idolatry, I will not affirme: But I finde two things which the faithfull did; The one was, They assisted their Preachers, even against the Rulers and Magistrates; The other was, They suppressed Idolatry, wheresoever God gave unto them force; asking no leave of the Emperour, nor of his Deputies. Read the Ecclesiasticall Histories, and ye shall finde examples sufficient? And as to the Doctrine of the Prophets, we know they were Interpreters of the Law of God; and we know, They spake as well unto the Kings, as unto the People. I read that neither of both would heare them; and therefore came the plague of God upon both; but that they flattered the Kings, more then they did the people, I cannot be perswaded. Now Gods Law pronounces death (as before I have said) to Idolaters without exception of persons.Note this diligently. Now, how the Prophets could rightly interpret the Law, and shew the cause of Gods Judgements, which ever they threatned, should fall for Idolatry, and for the rest of the abhominations that did accompany it (for it is never alone, but still corrupt Religion brings with it, a filthy, and corrupt life.) How (I say) the Prophets could reprove the Vice, and not shew the people their duty, I understand not; And therefore, I constantly beleeve, That the Doctrine of the Prophets was so sensible, That the Kings understood their own abhominations; and the people understood, what they ought to have done in punishing and repressing them. But because that the most part of the People was no lesse Rebellious unto God, then were their Princes; Therefore the one, and the other, conjured against God, and against his servants. And yet my Lord, The facts of some Prophets are so evident, That thereby we may collect what Doctrine they taught; For it were no small absurdity to affirme, that their facts did repugne to their Doctrine. I think (said Lethington) ye meane of the History of Iehu, What will yee prove thereby? The chief head (said Iohn Knox) that ye deny, to wit, That the Prophets never taught, that it appertained to the people to punish the Idolatry of their Kings: The contrary whereof I affirme; and for the probation, I am ready to produce the fact of a Prophet. For ye know my Lord (said he) that Elizeus, sent one of the children of the Prophets to annoint Iehu, who gave him a commandment to destroy the house of his Master Achab for the Idolatry committed by him; and for the innocent blood that Iezabell his wicked Wife had shed. While he obeyed and put in full execution (for the which) God promised unto him, the stability of the Kingdome, unto the fourth Generation.

p. 390Now (said he) here is the fact of a Prophet, that proves, that Subjects were commanded to execute Gods judgements upon their King and Prince. There is enough (said Lethington) to be answered thereto; For Iehu was a King before he put any thing in execution. And besides, That the fact is extraordinary, and ought not to be Imitate: My Lord (said the other) he was a meere Subject, and no King, when the Prophets servant came unto him; yea, and albeit that his fellow Captaines hearing of the Message, blew the Trumpet, and said, Iehu is King; yet I doubt not, but Iezabel both thought, and said, that he was a Traytor; and so did many others that were in Israel, and in Samaria.

And as touching, That ye alleadge, that the fact was extraordinary, and is not to be imitate: I say, That it had the ground of Gods ordinary judgement, which commandeth the Idolater to dye the death. And therefore, I yet againe affirme, That it is to be Imitate of all those that preferres the true Honour of the true Worship and Glory of God, to the affection of flesh, and wicked Princes. We are not bound (said Lethington) to follow extraordinary examples, unlesse we have the like commandment and assurance. I grant (said the other) if the example repugne to the Law; As if an avaritious and deceitfull man would borrow Silver, Rayment, or other necessaries from his Neighbour, and withhold the same; alleadging, that so he might do, and not offend God; because the Israelites at their departure forth of Egypt, did so to the Egyptians. The example served to no purpose, unlesse that they could produce the like cause,No…. and the like commandment that the Israelites had; and that because their fact repugned to this Commandment of God, Thou shalt not steale: But where the example agrees with the Law, and is, as it were the execution of Gods judgement, expressed within the same; I say, That the example approved of God, stands to us in place of a Commandment; For as God in his Nature, is constant and immutable, so can he not condemne in the Ages subsequent, that which he hath approved in his servants before us; but in his servants before us, he by his own word confounds all such as crave further approbation of Gods will, then is already expressed within his Scriptures; For Abraham said, They have Moses and the Prophets, whom if they will not beleeve, neither will they beleeve, albeit that any of the dead should rise. Even so (I say) my Lord, that such as will not be taught what they ought to do by the Commandment of God once given, and once put in practise, will not beleeve nor obey, albeit, that God should send Angels from Heaven to instruct that Doctrine.

Yee have produced but one example (said Lethington) one sufficeth (said the other;…. Paral 25.) but yet God be praised we lacke not others; for the whole people conspired against Amasiah King of Iuda, after that he had turned away from the Lord, and followed him to Lachis, and slew him, and took Uzziah and annointed him King in steed of his father. The people had not altogether forgotten the League and Covenant, which was made betwixt their Kings and them, at the Inauguration of Iohas his Father; to wit, That the King and the People should be the People of the Lord, and then should they be his faithfull Subjects. From the p. 391which Covenant when first the Father, and after the sonne had declined, they were both punished to death, Ioas by his own servants, and Amasias by the whole people.When the Prince does serve God sincerely in private and publike, and hath a care that the people do the same, then assuredly they are faithfull to him; but if he faile in these or in either of them, he findes disobedience in his people, be…ause he is not carefull to obey God, and to see him obeyed.

I doubt (said Lethington) whether they did well, or not.

It shall be free for you (said the other) to doubt as you please, but where I finde execution according to Gods Law, and God himselfe not to accuse the doers, I dare not doubt of the equity of their cause. And farther it appeareth to me, that God gave sufficient approbation and allowance of their fact, for he blessed them with victory, peace and prosperity the space of fiftie two yeers after.

But prosperity (said Lethington) does not alwayes prove that God approves the facts of men.

Yes, (said the other) when the facts of men agree with the Law of God, and are rewarded according to his owne promise expressed in his Law; I say, that the prosperitie succeeding the fact, is a most infallible assurance that God hath approved that fact. Now so it is That God hath pronounced in his Law, That when the people shall exterminat and destroy such as decline from him, that hee will blesse them and multiplie them,Deut. 13. 2 Paral. 26.Deut 132 Chr 26 as he hath promised unto their Fathers. But so it is that Masiah turned from God (for so the Text doth witnesse,Let this be applyed to the late affairs of Scotland. and plaine it is the people slew their King; and like plain it is, that God blessed them: Therefore yet againe conclude I, that God himselfe approved their fact, and so farre as it was done according to his commandement, it was blessed according to his promise.

Well, (said Lethington) I thinke not the ground so sure, as I durst build my Conscience thereupon.

I pray God (said the other) that your Conscience have no worse ground then this is whensoever you shall begin the like work which God in your owne eyes hath already blessed. And now, my Lord, (saith hee) I have but one example to produce, and then I will put an end to my reasoning, because I am weary longer to stand. Commandment was given that he should sit downe; but he refused, and said, Melancholly reasons would have some mirth intermixed: My last example,2 Paral. 26.2 Chr 26 (said he) my Lord is this, Uzziah the King not content with his Royall Estate, malapertly took upon him to enter within the Temple of the Lord to burn Incense upon the Altar of Incense; and Azariah the Priest, went in after him, and with him fourscore Priests of the Lord, valiant men, and they withstood Uzziah, and said unto him, It appertaineth not unto thee, (Uzziah) to burn Incense unto the Lord, but to the Priest… the Sonnes of Aaron, that are consecrated to offer Incense; Goe forth of the Sanctuary, for thou hast transgressed, and thou shalt have none honour of the Lord. Hereof, my Lords, I conclude,Note. That Subjects not onelyonly may, but also ought to withstand and resist their Princes, whensoever they doe any thing that expressely repugnes to God, his Law, or holy Ordinance.

They that withstood the King (said Lethington) were not simple subjects, but were the Priests of the Lord, and figures of Christ, and p. 392such Priests have we none this day to withstand Kings if they doe any wrong.

That the High Priest was the figure of Christ (said the other) I grant, but that he was not a subject, that I deny; for I am assured, that he in his Priesthood had no Prerogative above those that passed before him; now so it is, that Aaron was subject to Moses, and called him his Lord; Samuel being both P…ophet and Priest, subjected himselfe unto Saul after hee was inaugurated of the People; Sadoc bowed before David; and Abiathar was deposed from the Priesthood by Solomon, which all confessed themselves subjects to the Kings, albeit therewith they ceased not to be the figures of Christ. And whereas you say, we have no such priests this day, I might answer, That neither have we such Kings this day as then were annointed by Gods commandment, and sate upon the seate of David, and were no lesse the figure of Christ Jesus in their just administration, then were the Priests in their appointed Office; and such kings (I am assured) we have not now no more then wee have such Priests; for Christ Jesus being annointed in our nature of God his Father, both King, Priest and Prophet, hath put end to all externall unction. And yet I thinke you will not say that God hath now diminished his graces from those whom he appoints Ambassadours betwixt him and his people, then he doth from Kings and Princes; and therefore why the servants of Jesus Christ may not also justly withstand Kings and Princes that this day no lesse offend Gods Majestie then Uzziah did, I see not; unlesse that ye will not say, that we in the brightnesse of the Evangell, are not so straitly bound to regard Gods glory, nor his Commandments, as were the Fathers who lived under the dark shadows of the Law.

Well (said Lethington) I will dip no farther in that Head; but how resisted the Priests the King, they onelyonly spake unto him, without further violence intended.

That they withstood him (said the other) the Text assures me, but that they did nothing but speak, I cannot understand; for the plain Text affirms the contrary, to wit, That they caused him hastily to depart from the sanctuary, yea, and that he was compelled to depart; which manner of speaking (I am assured) in the Hebrew Tongue, importeth more then exhorting, or commanding by word.

They did that (said Lethington) after he was espyed to be leprous.

They withstood him before, (said the other) but yet their last fact confirms my proposition so evidently, that such as will oppose themselves unto it, must needs oppose themselves unto God; for my assertion is, That Kings have no priviledge more then hath the people to offend Gods Majestie, and if so they do, they are no more exempted from the punishment of the Law, then is any other subject; yea, and that subjects may not onelyonly lawfully oppose themselves to their Kings, whensoever they do any thing that expresly oppugnes Gods Commandment, but also that they may execute judgement upon them, according to Gods Law; so that if the King be a Murtherer, Adulterer, or an Idolater, he should suffer p. 393according to Gods Law, not as a King, but as an offender: And that the people may put Gods Law in execution, this History cleerly proveth; for how soon that the Leprosie appeared in his forehead, he was not onelyonly compelled to depart out of the Sanctuary, but also he was removed from all publike society and administration of the Kingdom, and was compelled to dwell in a house apart, even as the Law commanded; and gat no greater priviledge in that case, then any other of the people should have done: And this was executed by the people; for it was no doubt but more were witnesses of his Leprosie then the Priests alone; but we finde none oppose themselves to the sentence of God pronounced in his Law against the Leprosie: And therefore yet again I say, That the people ought to execute Gods Law, even against their Princes, when that their open crimes by Gods Laws deserve punishment; but especially, when they are such as may infect the rest of the multitude. And now, my Lords, (said he) I will reason no longer, for I have spoken longer then I intended.

And yet (said Lethington) I cannot tell what shall be the conclusion.

Albeit ye cannot (said the other) yet I am assured what I have proved; to wit,

1. That subjects have delivered an innocent from the hands of their King, and therefore offended not God.

2. That subjects have refused to strike innocents, when a King commanded, and in so doing, denied no just Obedience.

2. That such as strook at the commandment of the King, were before God reputed mutherers.

4. That God hath not onelyonly of a subject made a King, but also he armed subjects against their naturall King, and commanded them to take vengeance upon them, according to his Law.

5. And lastly, That Gods people hath executed Gods Law against their King, having no further regard to him in that behalf, then if he had been the most simple subject within the Realme.

And therefore, albeit ye will not understand what should be concluded, yet I am assured, That not onelyonly may Gods people, but also, That they are bound to do the same, where the like crimes are committed, and when he gives to them the like power.

Well (said Lethington) I think ye shall not have many learned men of your opinion.

My Lord, (said the other) the Truth ceaseth not to be Truth, howsoever it be, That men must either know it, or gainstand it. And yet (said he) I praise God, I lack not the consent and approbation of Gods servants in that Head. And with that he presented unto the Secretary p. 394the Apologie of Magdeburgh, and willed him to reade the names of the Ministers, who had subscribed the defence of the Town to be a most just defence; and therewith added, That to resist a misled King, is not to resist God, nor yet his Ordinance, &c. Who when he had read, he stouped and said, Homines obscuri. The other answered, Dei tamen servi. And Lethington arose, and said, My Lords, ye have heard the reasons upon both parts; it becomes you now to decide, and to put an order unto Preachers, that they be uniform in Doctrine. May we (think ye) take the Queens Masse from her?

While that some began to give, as it were▪ their Votes (for some were appointed, as it were, leaders of the rest) Iohn Knox said; My Lords, I suppose you will not do contrary to your Lordships promise made to the whole Assembly, which was, That nothing should be voted in secret, till that first all matters should be debated in publike, and that then the Votes of the whole Assembly should put end to the controversie. Now have I onelyonly sustained the argument, and have rather shewn my conscience in most simple manner, then that I have insisted upon the force and vehemency of any one argument: And therefore I for my part utterly disassent from all voting, untill the whole Assembly have heard the Propositions and the Reasons of both parties; for I unfainedly acknowledge, That many in that company are more able to sustain the argument then I am.

Think ye it reasonable (said Lethington) That such a multitude as are now convened, should reason and vote in such heads and matters that concerns the Queens Majesties own Person and Affairs.

I think (said the other) That whatsoever should binde the multitude, the multitude should hear it; unlesse they have resigned their power to Commissioners, which they have not done, so far as I understand; for my Lord Justice Clerk heard them with one voyce say, That in no wise would they consent that any thing there should be voted or concluded.

I cannot tell (said Lethington) if my Lords that be here present, and that bear the burthen of such matters, should be bound to their will: What say ye, my Lords, (said he) will ye vote in this matter, or will ye not vote?

After long reasoning, some that were made for the purpose, said, Why may not the Lords vote, and then shew unto the Church whatsoever is done?

That appears to me (said Iohn Knox) not onelyonly a backward order, but a tyranny usurped upon the Church: But for me, do as ye list (said he) for as I reason, so I wrote; yet protesting as before, That I disassent from all voting, till that the whole Assembly understand as well the questions as the reasons.

Well (said Lethington) that cannot be done now, for too much time is spent; And therefore, my Lord Chancellor (said he) ask ye the votes, and take ever, one of the Ministers, and one of us.

M. Iohn Dowgl…s Rector, his Vote.And so was the Rector of Saint Androes commanded first to speak his conscience: Who said, I refer it to the Superintendent of Fyfe, for I think we are both of one judgement: and yet (said he) if ye will that I speake p. 395first, my conscience is this, That if the Queen oppose her self to our Religion (which is the onelyonly true Religion) that in that case the Nobility and States of this Realme, professors of the true Doctrine, may justly oppose themselves to her: But as concerning her Masse, I know it is Idolatry, but I am not yet resolved, Whether by violence we may take it from her, or not. The Superintendent of Fyfe said, That same is my conscience: And so affirmed some of the Nobility. But others voted frankly, and said, That as the Masse is abominable, so it is just and right that it should be suppressed; And that in so doing, men did no more hurt to the Queens Majesty, then they that should by force take from her a poysoned cup, when she were a going to drink in it. Last Master Iohn Craig, Master Iohn Craig his Vote.fellow Minister with Iohn Knox in the Church of Edinburgh, was required to give his judgement and vote; who said, I will gladly shew unto your Honours what I understand; but I greatly doubt, Whether my knowledge and conscience shall satisfie you, seeing you have heard so many reasons, and are so little moved by them: But yet I will not conceale from you my judgement, adhering first to the Protestation of my Brother, to wit, That our voting prejudge not the Liberty of the Generall Assembly. I was (said he) in the University of Bonnonia, in the yeer of our Lord 1554. where, in the place of the black-Friers of the same Town, I saw in the time of their Generall Assembly this Conclusion set forth; the same I heard reasoned, determined and concluded, to this sense.

Conclusion.

ALl Rulers, be they Supreme or Inferiour, may and ought to be reformed or bridled (to speak moderately) by them by whom they are chosen, confirmed or admitted to their Office, so oft as they break that promise made by Oath to their subjects; Because that the Prince is no lesse bound by Oath to the subjects, then are the subjects to their Princes; And therefore ought it to be kept and reformed equally, according to Law, and Condition of the Oath that is made of either party.

This Conclusion (my Lords) I heard sustained and concluded, as I have said, in a most notable Auditory. The sustainer was a learned man, Master Thomas de Finola, Rector of the University, a man famous in that Countrey: Master Vincentins de Placentia affirmed the Conclusion to be most true and certain, agreeable both with the Law of God and man. The occasion of this disputation and conclusion, was a certain disorder and tyranny that was attempted by the Popes Governours, who began to make Innovations in the Countrie against the Laws that were before established, alleadging themselves not to be subject to such Laws, by reason that they were not instituted by the People, but by the Pope, who was King of that Countrey: And therefore they having full Commission and Authority of the Pope, may alter and change Statutes and Ordinances of the Countrey, without any consent of the people. Against this usurped Tyranny, the learned and the people opposed themselves: And when that all reasons which the Popes Governours could alleadge were p. 396heard and consulted, the Pope himself was fain to take up the matter, and to promise, not onelyonly to keep the Liberty of the people, but also that he should neither abrogate any Law nor Statute, neither yet make any new Law, without their owne consent: And therefore, my Lord, (said he) my Vote and my Conscience is, That Princes are not onelyonly bound to keep Laws and Promises to their subjects;Note dil…gently But also, That in case they fail, they justly may be bridled: For the Band betwixt the Prince and the People is reciprocall.

Then start up a claw-back of that corrupt Court, and said, Ye wot not what ye say; for ye tell us what was done in Bononia; we are a Kingdom, and they are a Common-wealth.

My Lord, (said he) my judgement is, That every Kingdom is, or at least should be a Common-wealth, albeit that every Common-wealth be not a Kingdom; And therefore I think that in a Kingdom no lesse diligence ought to be taken that Laws ought not to be violated, then they ought to be in a Common-wealth, because that the tyranny of Princes who continuing in a Kingdom, is more hurtfull to the subjects, then is the mis-government of those that from yeer to yeer are changed, in free Common-wealths: But yet, my Lord, to assure you, and all others, that Head was disputed to the uttermost; and then in the end was concluded, That they spake not of such things as were done in divers Kingdoms and Nations, by Tyrannie and negligence of people: But we conclude (said they) what ought to be done in all Kingdoms and Common-wealths, according to the Law of God, and unto the just Laws of man: And if by the negligence of the people, by the tyranny of Princes, contrary Laws have been made, yet may that same people, or their posterity, justly crave all things to be reformed according to the originall institution of Kings and Common-wealths; and such as will not so do,Note deligently deserve to eat the fruit of their own foolishnesse.

M. Iames Markgow, then Clerk of the Register, perceiving the Votes to be different, and hearing the bold plainnesse of the foresaid servant of God, said, I remember that this same question was long debated on before in my house; and there, by reason we were not all of one minde, it was concluded, That M. Knox in all our names, should have written to M. Calvin, for his jugement in the controversie. Nay, (said M. Knox) my Lord Secretary would not consent that I should write, alleadging, That the greatest weight of the answer stood in the Narrative; and therefore promised, that he would write, and that I should see it: But when divers times I required him to remember his promise, I found nothing but delay. Whereunto the Secretary answered, True it is, I promised to write; and true it is, That M. Knox required me so to do; but when I had ripely advised, and deeply considered the weight of the matter, I found more doubts then I did before: And this is one, amongst others; How durst I, being a subject, and the Queens Majesties Secretary, take upon me to seek resolution of controversies depending betwixt her Highnesse and her subjects, without her own knowledge and consent.

Then was an acclamation of the claw-backs of the Court, as if Apollo had given his Responce: It was wisely and faithfully done.

p. 397Well (said Iohn Knox) let worldly men praise worldly wisdome so highly as they please, I am assured, that by such shifts Idolatry is maintained, and the truth of Jesus Christ is betrayed, whereof God one day will be avenged.

At the and at the like sharpnesse were many offended, the Voting ceased, and every Faction began to speak as affection moved; then Iohn Knox in the end was commanded yet to write to Master Calvin, and to the learned in other Churches, to know their judgement in that Question; which he refused, shewing his Reason, I my self am not onelyonly full resolved in conscience, but also I have heard their judgements, in this and all other things that I have affirmed within this Realme, of the most godly and most learned that he knew in Europe; I came not to this Realme without their Resolution; and for my assurance I have the hand-writing of many: And therefore if I should now move the said Questions again, what should I do other, but either shew mine own ignorance and forgetfulnesse, or else inconstancy: And therefore it may please you to pardon me, in that I write not. But I will teach you the surer way, which is, That you write and complain upon me, That I teach publikely, and affirme constantly such doctrine which offends you; and so shall you know their plain mindes, and whether that they and I agree in judgement, or not.

Divers said the offer was good, but no man was found that would be the Secretary, and so did that Assembly and long reasoning break up; After the which time the Ministers (that were called precise) were holden as Monsters of all the Courtiers. In all that time the Earle of Murray was so frame and strange to Iohn Knox, that neither by word nor writ was there any Communication betwixt them, &c.

The end of the long reasoning betwixt John Knox and the Secretary, in the monethmonth of June, 1564.

The end of the fourth Book.