History of the Reformation of the Church of Scotland

Forasmuch as in this Uprore lately raised up against us, by certain Rebels; and their assistants, the authors thereof (to blind the eyes of the simple people) have given them to understand, That the quarrel they have in hand is only Religion, thinking with that cloke to cover their ungodly designs, and so, under that plausible argument, to draw after them a large train of ignorant persons, easy to be seduced. Now for the preservation of our good Subjects, whose case were to be pitied, if they blindly should suffer themselves to be induced and trapped in so dangerous a snare, it hath pleased the goodness of God, by the utterance of their own mouths and writings to us, to discover the poison that before lay hid in their hearts, albeit to all persons of clear judgment the same was evident enough before: For what other thing [ is this, but to dissolve the whole Policy, and in a manner to invert the very order ] might move the principal raisers of this tumult to put themselves in Arms against us so unnaturally, upon whom we had bestowed so many benefits; But that the great honor we did them, they being thereof unworthy, made them misknow themselves; and their ambition could not be satisfied with heaping riches upon riches, & honor upon honor, unless they retain in their hands us, and our whole Realm to be led, used, and disposed at their pleasure. But this could not the multitude have perceived, if God (for disclosing their Hypocrisy) had not compelled them to utter their unreasonable desire to Governe; for now by Letters sent from themselves to us, which make plain profession, that the establishing of Religion will not content them, but we must be forced to govern by Council, such, as it shall please them to appoint us; a thing so far beyond all measure, that we think the only mention of so unreasonable a demand is sufficient to make their nearest Kinsfolks their most mortal enemies, and all men to run on them without further scruple, that are zealous to have their native Country to remain still in the state of a Kingdom: For what other thing is this, but to dissolve the whole policy, and (in a manner) to invert the very order of nature, to make the Prince obey, and Subjects command. The like was never demanded by any of our most Noble Progenitors heretofore, yea, not of Governors and Regents; but the Prince and such as have filled their place chose their Council of such as they thought most fit for the purpose. When we ourselves were of less age, and at our first returning into this our Realm, we had free choice of our Council at our pleasure, and now when we are at our full maturity, shall we be brought back to the state of Pupills, and be put under Tutory? So long as some of them bore the whole sway with us, this matter was never called in question; but now when they cannot be longer permitted to do and undo all at their pleasure, they will put a Bridle into our mouths, and give us a Council chosen after their fantasie. This is the quarrel of Religion they made you believe they had in hand, This is the quarrel for which they would have you hazard your Lands, Lives and goods, in the company of a certain number of Rebels against your natural Prince. To speak in good language, they would be Kings themselves, or at the least leaving to us the bare Name and Title, and take to themselves the credit and whole administration of the Kingdom.

We have thought good to make publication hereof, to show, that you suffer not yourselves to be deceived under pretence of Religion, to follow them, who preferring their particular advancement to the public tranquility; and having no care of you, in respect of themselves, would (if you would hearken to their voice) draw you after them, to your utter destruction. Assuring you that you have heretofore good experience of our clemency, and under our Wings enjoyed in peace the possession of your Goods, and lived at liberty of your Conscience, so may you be in full assurance of the like hereafter, and have us always your good and loving Princes to so many as shall continue yourselves in due obedience, and do the office of faithful and natural Subjects.

NOw the Lord's desired, next the establishing of Religion, That the Queens Majesty, in all the Affairs of the Realm and Common-wealth, should use the counsel and advice of the Nobility, and ancient blood of the same; whereas in the mean time the Council of David and Francisco the Italians, with Fowler the Englishman, and Master James Balfour Parson of Flisk, was preferred before all others, save only the Earl of Athole, who was thought to be a man of gross judgment, but nevertheless in all things given to please the Queen. It was now finally come to this point, that instead of Law, Justice and equity, only Will ruled in all things; there was thorough all the County set out a Proclamation in the King and Queens names, commanding all persons to come and meet them at Sterlin the first day of October following, with twenty days provision, under pain of life, lands and goods. It was uncertain whether their Majesty's intended to pass from Sterlin or not, and I believe the principal men knew not well at that time; for a report was, That by reason the Castles of Hamilton and Draffen were kept Fortified and Victualled at the Dukes command, that they would pass to siege the said houses, & give them some shot of a Canon; others said, They would pass towards my L. of Argile, who had his people always armed, whereof his neighbors were afraid, especially the Inhabitants of Athole and Lenox ; but at length it was concluded that they should pass to Dumfreis, as shall be declared.

During this time there were Propositions made continually to the King and Queen, by the Lord's, desiring always their Majesty's most humbly to receive them into their hands: Their Articles tended continually to these two Heads, viz. To abolish the Mass, root out Idolatry, and Establish the true Religion, And that they and the affairs of the Realm should be governed by the advice and counsel of the true Nobility of the same; offering themselves and their cause to be tried by the Laws of the Country. Yet nothing could be accepted nor taken in good part, albeit the Master of Maxwell labored by all means to redress the matter, who also entertained the Lord's most honourably in Dumfreis, for he had the government of all that Country. But he himself incurred the Queens wrath so, that he was summoned to present himself and appear before the King and Queens Majesty's, after the same form that the rest of the Lord's were charged with, and also commanded to give over the House of Lochmabben, and the Castle which he had in keeping for the Queen. And albeit he obeyed not, yet was he not put to the Horne, as the rest. Nevertheless there was no man that doubted of his good will and partaking with the Lord's, who in the mean time sent Robert Melvin to the Queen of England, and declared their state to her Majesty, desiring support.

Now the chief care and solicitude that was in the Court, was, By what means they might come to have money, for notwithstanding this great preparation for war, and eminent appearance of trouble, yet were they destitute of the sinews of War; albeit the Treasurers, and now Comptroller, to wit, the Laird of Tilbardin, had disbursed many thousands; yet there was no appearance of payment of soldiers, nor scarcely how the King and Queens Houses and pompous Trains should be upholden; there was about 600. Horsmen, besides the Guard and 3. Ensigns of footmen. The charge of the whole would amount to 1000. l. ster. every month; a thing surpassing the usual manner of Scotland. At this time arrived the Earl of Bothwell, who was welcome, and graciously received by the Queen, and immediately placed in Council, and made Lieutenant of the West and middle Marches. Now as everyone of the Barons compounded to be exempted from this meeting; the E. of Athole demanded of Edinburgh 200. l. ster. but they refused to pay it; notwithstanding Octo. 27. there was a certain number of the principal and rich persons of the Town warned by a Macer to pass to the Palace of Hallyrudhouse to the King and Queen, who declared to them by their own mouths, speaking that they had use for money, and therefore knowing them to be honest men and the inhabitants of the best City in their Country, they must needs charge them; and for security they should have other men bound for pledges, or any Hand therefore. The sum that they desired was 1000 l. sterl. and no less. They being astonished, made no answer; but Parson Flisk standing by, said, That seeing the King and Queens Majesty's desired them so civilly, in a thing most lawful in their necessity, they did show themselves not honest to keep silence and give no answer to their Majesty's, for that must needs be had of them which was required; and if they would not, they should be constrained by the Laws, which they would not abide; for some of them had deserved hanging (said he) because they had lent large sums of money to the King and Queens enemies, and Rebels; and therefore they must shortly suffer great punishment. Soon after they were called in one by one, and demanded how much they would lend? some made this excuse, and some that, by reason there were that offered to lend money; amongst whom there was one offered to lend 20 l. To him the Earl of Athole said, Thou art worthy to be hanged that speakest of 20 l. seeing the Princes charge thee so easily. Finally, they were all imprisoned, and soldiers set over them, having their Muskets ready charged, and their Match lighted, even in the house with them, where they remained all that night, and the next day till night; and then being changed from one prison to another, there were six chosen out and sent in the night to the Castle of Edinburgh, convoyed with Musketteers round about them, as if they had been Murderers or most vile persons. At length (the third day) by means of the Laird of Craigmiller Provost, and some others, the sum was made more easy, to wit, a 1000 Marks sterling, to be paid immediately, and to have the superiority of Leithin in Pledge (to wit) upon condition of Redemption. And besides the said sum of 1000 Marks sterlin they paid 1000 l. sterl. For the meeting at Dumfreis at the day appointed, for electing the officers, the Queen sent in a Ticket such as she would have them to choose for Provost, Bailiffs, and Council, whereof there was a number of Papists, the rest not worthy. Of the number given in by the Queen, they named such as should rule for that year; Notwithstanding without free Election, the Laird Craigmiller, remained Provost, who shown himself most willing to set forward Religion, to punish vice, and to maintain the Common-wealth. All this time the Ministers cried out against the Mass and such Idolatry, for it was more advanced by the Queen then before.

The first day of October met in Edinburgh the Superintendant of Lothian, with all the Ministers under his charge, according to their ordinary custom; for every Superintendant used to convene the whole Ministry, and there it was complained on, That they could get no payment of their stipends, not only about the City, but thorough the whole Realm. Therefore after reasoning and consultation taken, they framed a supplication directed to the King and Queen, and immediately presented the same to their Majesty's by M. John Spottswood Superintendant of Lothian, and Master David Lindsey Minister of Leith ; it contained in effect, That forasmuch as it had pleased the King and Queens Majesty's (with advice of the Privy Council) to grant unto the Ministers of the Word their stipends to be taken of the Thirds of the Benefices, which Stipends are now detained from the said Ministers by reason of the troubles and changing of the Comptroller, whereby they are not able to live; and therefore most humbly craved the King and Queens Majesty to cause them to be paid. Their answer was, That they would cause order to be taken therein to their contentment. Soon after the Lord Gordion came to Edinburgh, and left the most part of his people at Sterlin with his carriage; the King and Queen for hope of his good service to be done, restored him to his Fathers place, to the Earldom of Hintley, the Lands and Heritage thereof. October 8. the King and Queen marched forth of Edinburgh towards Dumfreis, and as they passed from the Palace of Hallyrud-house all men were warned with Jack and Spear. The first night they came to Sterlin, and the next to Craford ; the day after the Lairds of Drunlaurick and Lochinvar, met the Queen, albeit they had been with the Lord's familiar enough. The Lord's perceiving, that all hope of reconciliation was past, they rode to Ednam, where they remained till the Queen came to Dumfreis, and then they past to Carlisle. Now the Master of Maxwell, who had entertained the Lord's familiarly, and subscribed with them, and had spoken as highly against their enemies as any of themselves, and had received large money by that means, to wit, 1000. l. to raise a Band or Troup of Horsmen; and that the same day the King and Queen came to Dumfreis ; the third day after their coming he came to them, conveyed by the Earl Bothwell, with divers other Noblemen. At length the Earls of Athole and Hintley were Sureties for him, and all things past remitted, upon condition, that he should be a faithful and obedient subject hereafter. The same day they made Musters, the next day the Army was dispersed, being about 18000. men; the King and Queen past to Lothinaben, where the Master of Maxwell gave a Banquet, and then forthwith marched to Tueddall, so to Peblis, and then to Edinburgh.

The best and chief part of the Nobility of this Realm, who also were the principal Instruments of the Reformation of Religion, and therefore were called the Lord's of the Congregation, in manner above rehearsed, were banished and chased into England ; they were courteously received and entertained by the Earl of Bedford Lieutenant, upon the Borders of England. Soon after the Earl of Murray took Post towards London, leaving the rest of the Lord's at Newcastle ; every man supposed that the Earl of Murray should have been graciously received of the Queen of England, and that he should have gotten support according to his hearts desire; but far beyond his expectation, he could get no audience of the Queen of England: But by means of the French Ambassador, called Monsieur de Four, his true friend, he obtained audience. The Queen, with a fair countenance, demanded, How he, being a Rebell to her sister of Scotland, durst take the boldness upon him to come within her Realm? These and the like words got he, instead of the good and courteous entertainment expected. Finally, after private discourse, the Ambassador being absent, she refused to give the Lord's any support, denying plainly that ever she had promised any such thing as to support them, saying, She never meant any such thing in that way; albeit her greatest familiars knew the contrary. In the end, the Earl of Murray said to her, Madame, whatsoever thing your Majesty meant in your heart, we are thereof ignorant; but thus much we know assuredly, That we had lately faithful promises of aid and support by your Ambassador, and familiar servants, in your name: And further, we have your own hand-writing; confirming the said promises. And afterward he took his leave, and came North-ward from London, towards Newcastle.

After the Earl of Murray his departure from the Court, the Queen sent them some aid, and writ unto the Queen of Scotland in their favor: Whether she had promised it in private to the Earl of Murray, or whether she repented her of the harsh reception of the Earl of Murray.

At this time David Rizio Italian, began to be higher exalted, insomuch as there was no matter or thing of importance done without his advice. And during this time, the faithful within this Realm were in great fear, looking for nothing but great trouble and persecution to be shortly. Yet Supplications and Intercessions were made throughout all the Congregations, especially for such as were afficted and banished, That it would please God to give them patience, comfort, and constancy; and this especially was done at Edinburgh, where John Knox used to call them that were banished, The best part of the Nobility, Chief Members of the Congregation: Whereof the Courtiers being advertised, they took occasion to revile and bewray his sayings, alleging, He prayed for the Rebels, and desired the people to pray for them likewise. The Laird of Lethington chief Secretary, in presence of the King and Queens Majesty's and Council, confessed that he heard the Sermons, and said, There was nothing at that time spoken by the Minister, whereat any man need to be offended: And further, declared plainly, That by the Scripture it was lawful to pray for all men.

In the end of November, the Lord's with their complices, were summoned to appear the fourth day of February, for Treason, and laese Majesty: But in the mean time, such of the Nobility as had professed the Evangel of Christ, and had communicate with the Brethren at the Lord's Table, were ever longer the more suspected by the Queen, who began to declare herself in the Months of November and December, to be maintainer of the Papists; for at her pleasure, the Earls of Lenox, Athole, and Cassels, with divers others, without any dissimulation known, went to the Mass openly in her Chapel: Yet nevertheless the Earls of Huntley and Bothwell went not to Mass, albeit they were in great favor with the Queen. As for the King, he past his time in Hunting and Hawking, and such other pleasures as were agreeable to his appetite, having in his company Gentlemen willing to satisfy his will and affections.

About this time, in the beginning of as the Court remained at Edinburgh, the banished Lord's by all means possible, by writings and their friends, made suit and means to the King and Queens Majesty's, to be received into favor.

At this time the Abbot of Kylwinning came from Newcastle to Edinburgh, and after he had gotten audience of the King and Queen, with great difficulty he got Pardon for the Duke, and his friends and servants, upon this Condition, That he should pass into France ; which he did soon after.

The five and twentieth of December convened in Edinburgh the Commissioners of the Churches within this Realm for the general assembly, There assisted to them the Earls of Morton and Marre, the Lord Lindsay, and Secretary Lethington, with some Barons and Gentlemen. The principal things that were agreed and concluded, were, That forasmuch as the Mass, with such Idolatry, and Papistical Ceremonies, were still maintained, expressly against the Act of Parliament, and the Proclamations made at the Queens Arrivall; And that the Queen had promised that she would hear Conference and Disputation; That the Church therefore offered to prove by the Word of God, That the Doctrine preached within this Realm was according to the Scriptures; and that the Mass, with all the Papistical Doctrine, was but the invention of men, and mere Idolatry.

Secondly, That by reason of the change of the Comptroller, who had put in new Collectors, forbidding them to deliver anything to the Ministry, and by these means the Ministry was like to decay and fail, contrary to the Ordinance made in the year of God 1562. in favor and support of the Ministry. During this time, as the Papists flocked to Edinburgh for making Court, some of them that had been Friers, as black Abercrommy and Roger, presented supplication to the Queens Majesty, desiring in effect, That they might be permitted to preach; which was easily granted. The noise was further, That they offered Disputation: For as the Court stood, they thought they had a great advantage already, by reason they knew the King to be of their Religion, as well as the Queen, with some part of the Nobility, who with the King after declared themselves openly: And especially the Queen was governed by the Earls of Lenox and Athole ; but in matters most weighty, and of greatest importance, by David Rizio the Italian afore mentioned, who went under the name of the French Secretary; by whose means, all grave matters, of what weight soever, must pass; providing always, That his hands were anointed. In the mean time he was a manifest enemy to the Evangel, and therefore a greater enemy to the banished Lord's. And at this time, the principal Lord's that waited at Court were divided in opinions; For the Earl of Morton Chancellor, with the Earl of Marr, and Secretary Lethington, were on the one part; and the Earls of Huntley and Bothwell on the other part, so that a certain dryness was amongst them; nevertheless, by means of the Earl of Athole, they were reconciled. Now as there was preparation made by the Papists for Christmas, the Queen being then at Mass, the King came publicly, and bare company; and the Friers Preached the days following, always using another style then they had done seven years before, during which time they had not Preached publicly: they were so little esteemed, that they continued not long in Preaching.

At the same time convened in Edinburgh the general Assembly of the Ministers, and Commissioners of the Churches Reformed within this Realm: There assisted them of the Nobility, the Earls of Morton and Marr, the Lord Lindsay, and Secretary Lethington, with others. The chief things that were concluded in this Assembly, were, That for the avoiding of the plagues and scourges of God which appeared to come upon the people for their sins and ingratitude, there should be proclaimed by the Ministers a public Fast, to be Universally observed throughout all the Reformed Churches; which manner of Fasting was soon after devised by John Knox, at the Command of the Church, and put in Print, wherefore needs not here to be recited in this place. What followed upon the said Fast, shall be plainly, God willing, declared. The second thing that was ordained in this Assembly, was, concerning the Ministers, who for want of payment of their stipends, were like to perish, or else to leave their Ministry: wherefore it was found necessary, That supplication should be made to the King and Queens Majesty's; And for the same purpose, a certain uumber of the most able men were elected to go to their Majesty's aforesaid, to lament and bemoan their case; Which persons had Commission to propose some other things, as shall be declared. The names of them that past from the Church to the King and Queens Majesty's, were, M. John Spotswood, Superintendent of Lowthian; John Winrame, Superintendent of Fife ; M. John Row, Minister of Perth ; M. David Lyndsay, Minister of Leith, who easily obtained audience of the King and Queens Majesty's: And after their reverence done, M. John Row, in name of the rest, opened the matter, lamenting & bewailing the miserable state of the poor Ministers, who by public command had been reasonably satisfied three years or more, by virtue of the Act made with advice of the honorable Privy Council, for the taking up of the Thirds of the Benefices, which was especially made in their favors: Nevertheless the Laird of Tillibardin, new Comptroller, would answer them nothing: Wherefore they besought their Majesty's for relief. Secondly, seeing that in all Supplications made to the King and Queens Majesty's by the Church at all times, they desired most earnestly that all Idolatry and superstition, and especially the Mass, should be rooted out and abolished quite out of this Realm; And that in the last general Assembly of the Church, by their Commissioners, they had most earnestly desired the same; And that their answer was then, That they knew no impediment in the Mass; therefore the Assembly desired, That it might please their Highnesses to hear Disputation, to the end that such as now pretend to Preach in the Chapel Royal, and maintain such errors; the Truth being tried by disputation, that they might be known to be abusers, submitting themselves always to the Word of God written in the Scriptures. To this it was answered by the Queen, That she was always minded that the Ministers should be paid their Stipends; and if there was any fault therein, the same came by some of their own sort, meaning the Comptroller Pittarow, who had the handling of the Thirds: Always by the advice of her Council she should cause such order to be taken therein, that none should have occasion to complain. As to the second, She would not jeopard her Religion upon such as were there present; for she knew well enough that the Protestants were more learned.

The Ministers and Commissioners of Churches perceiving nothing but delay, and driving off time, in the old manner, went home everyone to their own Churches, waiting upon the good providence of God, continually making Supplication unto Almighty God, that it would please him of his mercy to remove the apparent plague. And in the mean time the Queen was busied with Banqueting about with some of the Lord's of the Session of Edinburgh, and after with all men of Law, having continually in her company David Rizio, who sat at Table near to herself, sometimes more privately then became a man of his Condition, for his over-great familiarity was already supected; and it was thought, That by his advice alone the Queens sharpness and extremity towards the Lord's was maintained.

In the end of January arrived an Ambassador from France, named Monsieur Rambullet, having with him about forty Horse in Trayn, who came thorough England: He brought with him the Order of the Cockle from the King of France, to the King, who received the same at the Mass, in the Chapel of the Palace of Halyrud-house. There assisted the Earls of Lenox, Athole, and Eglington, with divers such other Papists as would please the Queen, who three days after caused the Herald to convene in Council, and reasoned what Arms should be given to the King; some thought he should have the Arms of Scotland ; some others said, Seeing it was not concluded in Parliament that he should have the Crown Matrimoniall, he could have Arms but only as Duke of Rothesay, Earl of Ross, &c. The Queen bade give him only his due; whereby it was perceived her love waxed cold towards him. Finally, his Arms were left blank; and the Queen caused put her own name before her husbands in all Wrets; and thereafter she caused to leave out his name wholly: And because formerly he had signed everything of any moment, she caused to make a Seal like the Kings, and gave it to David Rizio, who made use of it by the Queens Command, alleging, That the King being at his Pastime, could not always be present.

About the same time the Earl of Glencarne came from Barwicke to his own Country. Soon after, the Earl of Bothwell was married unto the Earl of Huntley his sister. The Queen desired that the Marriage might be made in the Chapel at the Mass; which the Earl Bothwell would in no wise grant. Upon Sunday the third day of March, began the Fasting at Edinburgh. The seventh day of March, the Queen came from the Palace of Hallirud-house to the Town in wondrous gorgeous apparel, albeit the number of Lord's and Train was not very great. In the mean time the King accompanied with seven or eight horse, went to the Leith to pass his time there, for he was not like to get the Crown Matrimoniall.

In the Tolbooth was devised and named the Heads of the Articles that were drawn against the banished Lord's; Upon the morrow and Saturday following, there was great reasoning concerning the Attainder; some alleged, That the Summons was was not well Libelled or Dressed; others thought the matter of Treason was not sufficiently proved; and indeed they were still seeking proof, for there was no other way but the Queen would have them all attainted albeit the time was very short; the twelfth day of March should have been the day, which was the Tuesday following.

Now the matter was stayed by a marvelous Tragedy, for by the Lord's (upon the Saturday before, which was the ninth of March, about Supper-time) David Rizio the Italian, named the French Secretary, was slain in the Gallery below Stairs (the King staying in the room with the Queen, told her, That the Design was only to take order with that Villain) after that he had been taken violently from the Queens presence, who requested most earnestly for the saving of his life; which act was done by the Earl of Morton, the Lord Ruthven, the Lord Lindsay the Master of Ruthven, with divers other Gentlemen. They first purposed to have hanged him, and had provided Cords for the same purpose; but the great haste which they had, moved them to dispatch him with Whingers or Daggers, wherewith they gave him three and fifty strokes. They sent away and put forth all such persons as they suspected.

The Earls Bothwell and Hnntley hearing the noise and clamour, came suddenly to the Close, intending to have made work, if they had had a party strong enough; but the Earl Morton commanded them to pass to their Chamber, or else they should do worse: At the which words they retired immediately, and so past forth at a back Window, they two alone, and with great fear came forth of the Town to Edmistone, on foot, and from thence to Crichton.

This David Rizio was so foolish, that not only he had drawn unto him the managing of all Affaires, the King set aside, but also his Equipage and Train did surpass the Kings; and at the Parliament that was to be, he was ordained to be Chancellor; which made the Lord's conspire against him: They made a Bond to stand to the Religion and Liberties of the Countries, and to free themselves of the slavery of the Villain David Rizio: The King and his father subscribed to the Bond, for they durst not trust the Kings word without his Signet.

There was a French Priest (called John Daniot ) who advised David Rizio to make his fortune, and be gone, for the Scots would not suffer him long. His answer was, That the Scots would brag but not fight; then he advised him to beware of the Bastard. To this he answered, That the Bastard should never live in Scotland, in his time; (he meant the Earl Murray ) but it happened, that one George Dowlas Bastard son to the Earl of Angus gave him the first stroke. The Queen when she heard he was dead, left weeping, and declared she would study revenge, which she did.

Immediatly it was noised in the Town of Edinburgh, that there was murder committed within the Kings Palace, wherefore the Provost caused to Ring the common Bell, or, Sonner le toksain, (as the French speaks) and straightway past to the Palace, having about four or five hundred men in warlike manner; and as they stood in the utter Court, the King called to the Provost, commanding him to pass home with his company, saying, The Queen and he were merry. But the Provost desired to hear the Queen speak herself; Whereunto it was answered by the King, Provost, know you not that I am King? I command you to pass home to your houses; and immediately they retired.

The next day (which was the second Sunday of our Fast in Edinburgh ) there was a Proclamation made in the Kings Name, subscribed with his hand, That all Bishops, Abbots, and other Papists should avoid and depart the Town; which Proclamation was indeed observed, for they had a Flea in their Hose.

There were Letters sent forth in the Kings Name, and subscribed with his hand, to the Provost and Bailiffs of Edinburgh, the Bailiffs of Leith and Cannogate, commanding them to be ready in Armor to assist the King and his Company, and likewise other private writings directed to divers Lord's and Gentlemen, to come with all expedition.

In the mean time the Queen being above measure enraged, offended and troubled, as the issue of the matter declared, sometime railing upon the King, and sometime crying out at the Windows, desired her servants to set her at liberty; for she was highly offended and troubled.

This same tenth of March the Earl of Murray, with the rest of the Lord's and Noblemen that were with him, having received the Kings Letter, (for after the Bond, above named, was Subscribed, the King Wrote unto the banished Lord's, to return into their Country, being one of the Articles of the said Bond) came at night to the Abbey, being also convoyed by the Lord Hume and a great company of the borderers, to the n • mber of 1000 horses. And first, after he had presented himself to the King, the Queen was informed of his sudden coming, and therefore sent unto him, commanding him to come to her; and he obeying, went to her, who with a singular gravity received him, after that he had made his purgation, and declared the over-great affection which he bore continually to her Majesty. The Earls of Athole, Cathnes and Sutherland departed out of the Town, with the Bishops, upon the Monday, the third day after the slaughter of David Rizio. The Earls of Lenox, Murray, Morton, and Rothes, Lord's Ruthven, Lindsay, Boyd, and Ocheltrie, sitting in Council, desired the Queen, That forasmuch as the thing which was done could not be undone, that she would (for avoiding of greater inconveniences) forget the same, and take it as good service, seeing there were so many Noblemen restored. The Queen dissembling her displeasure and indignation, gave good words, nevertheless she desired, That all persons armed or otherwise (being within the Palace at that time) should remove, leaving the Palace void of all, saving only her domestic servants. The Lord's being persuaded by the uxorious King, and and the facile Earl of Murray, condescended to her desire, who finally the next morning, two hours before day, past to Seaton, and then to Dumbar, having in her company the simple King, who was allured by her sugared words; from Dumbar immediately were sent Pursuivants with Letters throughout the Country; and especially Letters to the Noble-men and Barons, commanding them to come to Dumbar, to assist the King and Queen within five days: In the mean time the Lord's being informed of the sudden departure, they were astonished, and knew not what were best for them to do: But because it was the self-same day (to wit, the twelfth day of March ) that they were summoned unto; therefore having good opportunity, they past to the Tolbooth, which was richly hung with Tapistry, and orned (but not for them) and set themselves, making Protestations, the Earl of Glencarne, and some others, being present. The Earl of Argyle, who was written for by the King, came to Lithgow ; and being informed of the matter, he remained there.

After this manner above specified, to wit, by the death of David Rizio, the Noble-men were relieved of their trouble, and restored to their places and rooms: And likewise the Church Reformed, and all that professed the Evangel within this Realm, after Fasting and Prayer, was delivered and freed from the apparent dangers which were like to have fallen upon them; For if the Parliament had taken effect, and proceeded, it was thought by all men of the best judgment, That the true Protestant Religion should have been wracked, and Popery erected; and for the same purpose, there were certain Woodden Altars made, to the number of twelve, found ready in the Chapel of the Palace of Halyrud-house, which should have been erected in Saint Giles his Church.

The Earls Bothwell and Huntley being informed of the King and Queens sudden departure forth of Edinburgh, came to Dumbar, where they were most graciously received by the Queens Majesty; who consulting with them and the Master of Maxwell, together with Parson Owin, and Parson Fliske, chief Counselors, what was best to be done, and how she should be revenged upon the murderers. At first they did intend to go forward, and leaving no manner of cruelty unpractised, putting to death all such as were suspected: This was the opinion of such as would obey their Queens rage and fury for their own advantage; But in the end they concluded, That she should come to Edinburgh with all the force and power she could make, and there proceed to Justice: And for the same purpose, she caused to summon, by open Proclamation, all persons of defense, and all Noble-men and Gentlemen, to come to her in Dumbar incontinent. In the mean time, the Captains labored by all means to take up and enroll men and women. The Earls of Morton, Murray, Glencarne, Rothesse, with the rest that were in Edinburgh, being informed of the Queens fury and anger towards the committers of the slaughter, and perceiving they were not able to make any Party, thought it best to give place to her fury for a time; for they were divided in opinions, and finally, departed out of Edinburgh, upon Sunday the seventeenth of March, everyone a several way; for the Queens Majesty was now bent only against the slayers of David Rizio ; and to the purpose she might be the better revenged upon them, she intended to give pardon to all such as before had been attainted, for whatsoever crime.

The eighteenth day of March, the King and Queen came to Edinburgh, having in their company horse and foot, to the number of 8000 men; whereof there were four Companies of Foot-men of War. The Town of Edinburgh went out to meet them, for fear of War. And finally, coming within the Town, in most awful manner they caused to place their men of War within the Town, and likewise certain Field-Pieces against their Lodging, which was in the middle of the Town, over against the Salt Trove: Now a little before the Queens entrance into the Town, all that knew of her cruel pretence and hatred towards them, fled here and there; And amongst others, Master James Magill the Clerk Register, the Justice Clerk, and the common Clerk of the Town: The chief Secretary Lethington was gone before; likewise John Knox past West to Kyle: The men of War likewise kept the Ports or Gates. Within five days after their entry, there was a Proclamation made at the Market-Cross, for the purgation of the King from the aforesaid slaughter; which made all understanding men laugh at the passages of things, since the King not only had given his consent, but also had subscribed the Bond afore-named; and the business was done in his name, and for his Honor, if he had had wisdom to know it. After this Proclamation, the King lost his credit among all men, and so his friends, by this his inconstancy and weakness.

And in the mean time the men of War committed great outrages in breaking up doors, thrusting themselves into every house: And albeit the number of them were not great, yet the whole Town was too little for them. Soon after, the King and Queen past to the Castle, and caused to warn all such as had absented themselves, by open Proclamation, to appear before their Majesty's and the Privy Council within six days, under pain of Rebellion; which practice was devised in the Earl of Huntleys case, before the Battle of Corrichy: And because they appeared not, they were denounced Rebells, and put to the Horne, and immediately thereafter, their Escheats given or taken up by the Treasurer. There was a certain number of the Towns-men charged to enter themselves prisoners in the Tolbooth, and with them were put in certain Gentlemen: Where, after they had remained eight days, they were convoyed down to the Palace by the men of War, and then kept by them eight days more: And of that number was Thomas Scot Sheriff deput • of S. Johnston, who was condemned to death, and executed cruelly; to wit, hanged and quartered, for keeping the Queen in prison, as was alleged, although it was by the Kings command: And two men likewise were condemned to death, and carried likewise to the Ladder foot; But the E. Bothwell presented the Queens Ring to the Provost, which then was Justice, for safety of their life. The names of those two were Io. Mobray Merchant, and Will. Harlow Sadler. About the same time, notwithstanding all this hurliburly, the Ministers of the Church, and professors of Religion ceased not; for the people, they convened to public prayers & preaching with boldness; yea, a great number of Noble-men assisted likewise. The E. Bothwell had now, of all men, greatest access and familiarity with the Queen, so that nothing of any great importance was done without him; for he shown favor to such as liked him; and amongst others, to the Lairds of Ormeston, Hawton, and Calder, who was so reconciled unto him, that by his favor they were relieved of great trouble.

The Earls of Argyle and Murray, at the Queens Command, past to Argyle, where, after they had remained about a Moneth, they were sent for by the Queen; and coming to Edinburgh, they were received by the Queen into the Castle, and banquetted, the Earls of Huntley and Bothwell being present.

At this time the King grew to be contemned and disesteemed, so that scarcely any Honor was done to him; and his Father likewise.

About Easter the King past to Sterlin, where he was Shriven, after the Papist manner: And in the mean time, at the Palace of Halyrud-house, in the Chapel, there resorted a great number to the Mass, albeit the Queen remained still in the Castle, with her Priests of the Chapel Royal, where they used Ceremonies after the Popish manner.

At the same time departed this life Master John Sinclar, Bishop of Ross, and Dean of Lestarrig, of whom hath been oft mention, President of the College of Justice, called the Session; who also succeeded in the said Office and Dignity after the decease of his brother Master John Sinclar, Bishop of Ross, Dean of Glasgow, who departed this life at Paris, about a year before: They were both learned in the Laws, and given to maintain the Popish Religion, and therefore great enemies to the Protestants. A little before died Master Abraham Crithton, who had been President likewise now in their rooms.

The Queen placed such as she pleased, and had done her service (always very unfit) The Patrimony of the Kirk, Bishoprics, Abbeys, and such other Benefices, were disposed by the Queen to Courtiers, Dancers, and Flatterers. The Earl Bothwell, whom the Queen preferred above all others, after the decease of David Rizio, had for his part Melrosse, Hadington, and New Bottell ; likewise the Castle of Dumbar was given to him, with the principal Lands of the Earldom of Merche, which were of the Patrimony of the Crown.

At the same time the Superintendents, with the other Ministers of the Churches, perceiving the Ministry like to decay for lack of payment of Stipends to Ministers, they gave this Supplication at Edinburgh.

This Supplication being presented by the Superintendent of Lowthian, and M. John Craig, in the Castle of Edinburgh, was graciously received by the Queen, who promised that she would take sufficient order therein, so soon as the Nobility and Council might convene.

The 19 of June, the Queen was delivered of a man-child (the Prince in the aforesaid Castle) and immediately sent into France and England her Posts, to advertise the neighbor Princes, and to desire them to send Gossips or Wintesses of the Princes Baptism.

In the mean time there was joy and triumph made in Edinburgh, and such other places where it was known, after thanks and praises given unto God, with Supplications for the godly Education of the Prince; and principally, wishing that he should be Baptized according to the manner and form observed in the Reformed Churches within this Realm.

About the same time, to wit, the 25 of June, the general Assembly of the whole Church convened at Edinburgh ▪ The Earls of Argyle and Murray assisted at the Assembly: Paul Methvin, who before, as we heard, was excommunicate, gave in his Supplication, and desired to be heard, as he had done divers times; for the said Paul had written oft times out of England to the Laird of Dun, and to divers others, most earnestly desiring to be received again into the Fellowship of the Church. After reasoning of the matter, it was finally granted, That he should be heard; And so being before the Assembly, and falling upon his knees, burst out with tears, and said, He was not worthy to appear in their presence; always he desired them, for the love of God, to receive him to the open expression of his repentance. Shortly after, they appointed certain of the Ministers to prescribe to him the form of his declaration of Repentance, which was thus in effect, first, That he should present himself barefoot and bare-head, arrayed in Sack-cloth, at the principal entry of Saint Giles Kirk in Edinburgh, at seven hours in the morning upon the next Wednesday, and there to remain the space of an hour, the whole people beholding him, till the Prayer was made, Psalms sung, and Text of Scripture was read, and then to come into into the place appointed, for expression of repentance, and tarry the time of Sermon; and to do so likewise the next Friday following, and also upon the Sunday; and then, in the face of the whole Church, to declare his repentance with his own mouth. The same form and manner he should use in Iedwart and Dundie ; And that being done, to present himself again at the next general Assembly following in Winter, where he should be received to the Communion of the Church. When the said Paul had received the said Ordinance, he took it very grievously, alleging, They had used over-great severity; Nevertheless, being counseled and persuaded by divers notable Personages, he began well in Edinburgh to proceed, whereby a great number were moved with compassion of his state; and likewise in Iedwart: but he left his duty in Dundie, and passing again into England, the matter, not without offense to many, ceased.

The Ministers complaining that they could not be paid their Stipends, were licensed by the Assembly to pass to other Churches to Preach, but in no wise to leave the Ministry. And because that the Queens Majesty had promised often before to provide remedy, it was thought expedient that Supplication should be yet made, as before, That the Queens Majesty should cause such order to be taken, that the poor Ministers might be paid their Stipends. The Bishop of Galloway, who was brother to the Earl of Huntley, and now a great man in the Court, travelled much with the Queens Majesty in that matter, and got of her a good answer, and fair promises. A few years before, the said Bishop of Galloway desired of the general Assembly to be made Superintendent of Galloway ; but now being promoted to great Dignity, as to be of the number of the Lord's of the Privy Council, and likewise one of the Session, he would no more be called Over-looker, or Over-seer of Golloway, but Bishop: Always truth it is, That he labored much for his Nephew the Earl of Huntley, that he might be restored to his Lands and Honors; for the said Earl was new Chancellor, since the slaughter of David Rizio, and had for his clawback the Bishop of Ross, Master John Lesley, one of the chief Counselors to the Q • een: But of all men the Earl Bothwell was most in the Queens favor, so far, that all things past by him; yea, by his means the most part of all those that were partakers in the slaughter of David Rizio got remission and relief. But from that day he was not present at any Sermon, albeit before he professed the Evangel by outward speaking, yet he never joined to the Congregation. But this time the Earl of Cassells was contracted with the Lord of Glanes sister, by whose persuasion he became a Protestant, and caused, in the Moneth of August, to re • orm his Churches in Carrick, and promised to maintain the Doctrine of the Evangel.

The Queen not yet satisfied with the death of her man David, caused in August to be apprehended a man called Hary, who sometime had been of her Chapel Royal, but afterward became an exhorter in a Reformed Church; and for want of stipend, or other necessaries, past in service to my Lord Ruthuen, and chanced that night to be present when the said David was slain; and so finally, he was condemned, and hanged, and quartered.

The King being now contemned of all men, because the Queen cared not for him, he went sometime to the Lenox to his father, and sometime to Sterlin, whither the Prince was carried a little before: Always he was destitute of such things as were necessary for him, having scarcely six horses in Trayn. And being thus desolate, and half desperate, he sought means to go out of the Country: And about the same time, by the advice of Forlish Cagets, he wrote to the Pope, to the King of Spain, and to the King of France, complaining of the state of the Country, which was all out of order, all because that Mass and Popery were not again erected, giving the whole blame thereof to the Queen, as not managing the Catholic Cause aright: By some knave this poor Prince was betrayed, and the Queen got a Copy of these Letters into her hands, and therefore threatened him sore; and there was never after that, any appearance of love betwixt them.

The Churches of Geneva, Berne and Basel, with other Reformed Churches of Germany and France, sent to the whole Church of Scotland, the sum of the Confession of their Faith, desiring to know if they agreed in Uniformity of Doctrine, alleging, That the Church of Scotland was dissonant in some Articles from them: Wherefore the Superintendents, with a great part of the other most qualified Ministers, convened in September in S. Andrew's ; and reading the said Letters, made answer, and sent word again, That they agreed in all points with those Churches, and differed in nothing from them: Albeit in the keeping of some Festival days our Church assented not; for only the Sabbath day was kept in Scotland.

In the end of this Month the Earl Bothwell riding in pursuit of the thieves in Liddisdale, was ill hurt, and worse terrified, by a thief; for he believed surely to have departed forth of this life, and sent word thereof to the Queens Majesty, who soon after past forth of Iedwart to the Hermitage, to visit him, and give him comfort: And within a few days after she took sickness in a most extreme manner, for she lay two hours long, cold dead, as it were without breath, or any sign of life, at length she revived, by reason they had bound small Cords about her shackle bones, her knees and great toes, and speaking very softly, she desired the Lord's to pray for her to God, she said the Creed in English, and desired my Lord of Murray, if she should chance to depart that he would not be over extreme such as was of her Religion; the Duke and he should have been Regents. The brute went from Iedwart in the month of October, 1565. that the Queen was departed this life, or at least she could not live any time, wherefore there was continually prayers publicly made at the Church of Edinburgh, and divers other places for her conversion towards God, and amendment. Many were of opinion, That she should come to the Preaching, and renounce Popery; But all in vain, for God had some other thing to do by her. The King being advertised, rid Post from Sterlin to Iedburgh, where he found the Queen somewhat convalesced, but she would scarce speak to him, and hardly give him presence or a good word; wherefor he returned immediately to Sterlin, where the Prince was, and after to Glasgow to his Father.

There appeared great trouble over the whole Realm, and especially in the Countries near the borders, if the Queen had departed at that time. as she began to recover, the Earl Bothwell was brought in a Chariot from the Hermitage to Iedburgh, where he was cured of his wounds; in whose presence the Queen took more pleasure then in all the rest of the world; always by his means most part of all that were out-lawed for the slaughter of David Rizio got relief, for there was no other means, but all things must needs pass by him; wherefore every man sought to him, where immediately favor was to be had, as before to David Rizio.

Soon after, the Queen passing along the borders, she came within the bounds of Barwick, where she viewed the Town at her pleasure a far off, being within half a Mile and less; all the Ordnance within Barwick were Discharged: The Captain came forth with fourscore Horses bravely arrayed, to do her honor, and offer her lawful service. Then she came to Craigmiller, where she remained in November till she was advertised of the coming of the Ambassadors to the Baptism of the Prince; and for that purpose there was great preparation made, not without the trouble of such as were supposed to have money in store, especially of Edinburgh ; for there was borrowed a good round sum of money for the same business. All her care and solicitude was for that triumph. At the same time arrived the Counte de Briance, Ambassador of the King of France, who had a great Train. Soon after the Earl of Bedford went forth of England with a very gorgeous company to the number of fourscore Horses, and passing to Sterlin he was humanly received of the Queens Majesty, and every day banquetted. The excessive expenses and superfluous apparel, which was prepared at that time, exceeded far all the preparation that ever had been devised or set forth afore that time in this Country. The 17 of December, 1566. in the great Hall of the Castle of Sterlin was the Prince baptized by the Bishop of Saint Andrew's, at five a Clock at Even, with great Pomp, albeit with great pain could they find men to bear the Torches, wherefore they took Boys. The Queen labored much with the Noblemen to bear the Salt, Grease and Candle, and such other things, but all refused; she found at last the Earls of Eglington, Athole, and the Lord Seaton, who assisted at the Baptism, and brought in the said Trash. The Counte de Briance (being the French Ambassador) assisted likewise. The Earl of Bedford brought for a Present from the Queen of England a Font of Gold, valued to be worth three thousand Crowns. Soon after the said Baptism, as the Earl was in communing with the Queen, who entertained him most reverently, he began to say merrily to her, amongst other talking, Madame, I rejoice very greatly at this time, seeing your Majesty hath here to serve you so many Noblemen, especially twelve Earls, whereof two only assist at this Baptism to the Superstition of Popery. At the which saying the Queen kept good countenance. Soon after they banquetted in the said great Hall, where they wanted no prodigality. During the time of the Earl of Bedford's remaining at Sterlin, the Lord's for the most part waited upon him, and conveyed him every day to the Sermon, and after to Banquetting.

The King remained in Sterlin all that time (never being present) kept his Chamber: his father hearing how he was used, writ to him to repair unto him; who soon after went (without good-night) toward Glasgow to his Father; he was hardly a Mile out of Sterlin when the poison (which had been given him) wrought so upon him, that he had very great pain and dolour in every part of his body. At length, being arrived at Glasgow, the Blisters brake out, of a blewish color, so the Physicians presently knew the Disease to come by poison; he was brought so low that nothing but death was expected; yet the strength of his youth at last did surmount the poison.

During the time of this Triumph the Queen was most liberal in all things that were demanded of her; amongst other things, she subscribed a writing for the maintenance of the Ministers in a reasonable proportion, which was to be taken up of the Thirds of Benefices: which writing being purchased by the Bishop of Galloway, was presented at the general Assembly of the Church at Edinburgh, the five and twentieth day of December, 1566. where were convened the Superintendents and other Ministers▪ in reasonable number, but very few Commssioners. The first matter that was there proposed, was concerning the said Writing lately obtained; and the most part of the Ministers being demanded their opinions in the matter, after advice, and passing a little aside, they answered very gravely, That it was their duty to preach to the people the Word of God truly and and sincerely, and to crave of the Auditors the things that were necessary for their sustentation, as of duty the Pastor might justly crave of their Flock; and further it became them not to have any care. Nevertheless the Assembly taking in consideration, that the said Gifts granted by the Queens Majesty, was not to be refused; they ordained, That certain faithful men of every Shire should meet, and do their utmost diligence for gathering and receiving the said Corn and money, and likewise appointed the Superintendent of Lowthian, and Master John Row to wait upon the Bishop of Galloway, and concur and assist him for further expedition in the Court, that the said Guift mi • t be dispatched through the Seals.

In the same Assembly there was presented a Remonstrance by Writ by some Gentlemen of Kyle, containing in effect, That in as much as the Tythes ought to be given only to the Ministers and Schools of the Word, and for maintenance of the poor, that therefore the Assembly would Statute and Ordain, That all the Professors of the Evangel should keep the same in their own hands to the effects aforesaid, and no way permit the Papists to meddle therewith. This Writing took no effect at that time, for there was none else but the Gentlemen of Kyle of that opinion. It was Statuted in the said Assembly, That such public Fornicators, and scandalous livers as would not confess their offenses, nor come to declare their repentance, should be declared by the Minister to be out of the Church, and not of the body thereof, and their names to be declared publicly upon the Sunday. After this Assembly, the Bishop of Galloway (with the Superintendent of Lowthian and M. John Row ) passing to Sterlin, obtained their Demands in an ample manner at the Queens Majesty's hand, according to their desire; and likewise they obtained for every Borough, a Guift or Donation of the Altarages, Annuals, and Obites, which before were given to the Papists, now to be disposed for the maintenance of the Ministers and Schools within the Boroughs, and the rest to the poor or Hospital. Notwithstanding the Domestic troubles that the Church of God in Scotland suffered in the time of these hurliburlies within the Kingdom, yet they were not unmindefull of the affliction of Jacob everywhere upon the face of the Earth; namely, they had before their Eyes the State and condition of the Church of God in England, witness this Letter from the General Assembly to the Rulers of the Church of God in England.

At the same time the Bishop of Saint Andrew's, by means of the Earl Bothwell, procured a writing from the Queens Majesty, to be obeyed within the Diocese of his Jurisdiction, in all such causes as before in time of Popery were used in the Consistory, and thefore to discharge the new Commissioners; and for the same purpose came to Edinburgh in January, having a Company of one hundred horses, or more, intending to take possession, according to his gift lately obtained. The Provost being advertised thereof, by the Earl of Murray they sent to the Bishop three or four of the Council, desiring him to desist from the said matter, for fear of trouble and sedition that might rise thereupon; whereby he was persuaded to desist at that time. Soon after, the Queen came to Edinburgh, where she remained a few days. In the month of January she was informed that the King was recovered of the poison given him at Sterlin, and therefore she past to Glasgow to visit him, and there tarried with him six days, using him wonderfully kindly, with many gracious and good words; and likewise his father the Earl of Lenox ; insomuch that all men marvelled whereto it should turn, considering the great contempt and dryness that had been before so long together the Queen notwithstanding all the contempt that was given him, with a known design to take away his life, yet by her sweet words gains so far upon the uxorious husband, and his facile father, that he went in company with her to Edinburgh, where she had caused to lodge him at the Church of Field, in a lodging lately bought by Master James Balfour Clerk Register, truly very unmeet for a King. The Queen resorted often to visit him, and lay in the house two nights by him (although her lodging was in the Palace of Halyrud-house. ) Every man marvelled at this reconciliation and sudden change. The ninth of February the King was murdered, and the house where he lay burned with Powder. About twelve of the clock in the night; his body was cast forth in a yard without the Town wall adjoining close by. There was a servant likewise murdered beside him, who had been also in the chamber with him. The people ran to behold this spectacle; and wondering thereat, some judged one thing, some another.

Shortly thereafter, Bothwell came from the Abbey with a company of men of War, and caused the body of the King to be carried to the next house; where, after a little, the Surgeons being convened at the Queens command, to view and consider the manner of his death; most part gave out, to please the Queen, That he was blown in the Air, albeit he had no mark of fire; and truly he was strangled. Soon after, he was carried to the Abbey, and there buried.

This tragical end had Henry Steward, after he had been King eighteen months. A Prince of great Linage, both by mother and father: He was of a comely stature, and none was like unto him within this Island; he died under the age of one and twenty years; prompt and ready for all Games and Sports much given to Hawking and Hunting, and running of horses, and likewise to playing on the Lute, and also to Venus Chamber; he was liberal enough: He could write and dictate well; but he was somewhat given to wine and much feeding, and likewise to inconstancy; and proud beyond measure, and therefore contemned all others: He had learned to dissemble well enough, being from his youth misled up in Popery. Thus within two years after his arriving in this Realm, he was highly by the Queen alone extolled; and finally, had this infortunate end by her procurement and consent. To lay all other proofs aside, her Marriage with Bothwell, who was the main executioner of the King, notwithstanding all the advices and counsels that the King of France and Queen of England did earnestly & carefully give her, as other friends did likewise, witness anent their guilt. Those that laid hands on the King to kill him, by Bothwels direction, was Sir James Balfour, Gilbert Balfour, David Chalmers, black John Spense, Francis Sebastien, Io. de Bourdean, and Joseph the brother of David Rizio: These last four were the Queens domestics and strangers. The reason why the Kings death was so hastened, because the affection or passion of the Earl Bothwell could not bear so long a delay, as the procurement of a Bill of Divorce required, although the Romish Clergy offered their service willingly to the business, namely, Bishop Hamilton, and so he came great again at Court; and he for the advancement of the business, did good Offices to increase the hatred betwixt the King and Queen; yea, some that had been the chief instruments of the Marriage of the King and Queen, offered the service for the Divorce, seeing how the Queens inclination lay: So unhappy are Princes, that men, for their own ends, further them in all their inclinations and undertakings, be they never so bad or destructive to themselves.

The Earl of Lenox in the mean time wrote to the Queen, to cause to punish Bothwell, with his other complices, for murthering the King. The Queen not daring openly to reject the Earl of Lenox his solicitation, did appoint a day for the Trial of Bothwell by an Assize; the members whereof, was the Earl of Cathnes President, the Earl of Cassels, (who at the first refused, but thereafter, being threatened to be put in prison, and under the pain of Treason, was present by the Queens command) John Hamilton Commendator of Aberbrothok, Lord Ross, Lord Semple, Lord Boyd, Lord Hereis, Lord Olyphant ; the Master of Forbes, the Lairds of Lochinuar, Langton, Cambusidentham, Barnbougel and Boyne: They, to please the Queen, and for fear, did pronounce Bothwell not guilty, notwithstanding the manifest evidences of the cruel fact committed by Bothwell, who before the Trial, did make himself strong by divers means; namely, by the possession of the Castle of Edinburgh, so that the accusers durst not appear, not being strong enough. The Earl of Marre did retire to Sterlin, and had committed to his charge the young Prince. All this was done in February.

In April, Bothwell called together sundry of the Lord's who had come to Edinburgh, to a meeting that was there; and having gained some before, made them all, what by fear, what by fair promises, first of their private State, and then of advancing the Papists Religion, to consent by their subscriptions to the Marriage with the Queen. Then the Queen goes to Sterlin to see her son; Bothwell makes a show as if he were going to the Borders to suppress Robbers, and so he raiseth some men of War; which when he had done, he turneth towards the way to Sterlin, where he meets the Queen, according to appointment betwixt them, and carrieth her to Dumbar, as it had been by force, although everyone knew it was with the Queens liking. The prime Nobility convened at Sterlin, and from thence sent to her, to know whether or not she was taken against her will: She answered, That it was true she was taken against her will, but since her taking, she had no occasion to complain; yea, the courteous entertainment she had, made her forget and forgive all former offenses. These expressions were used by way of preface to the Pardon, which was granted immediately thereafter to Bothwell ; for by Letters Patents he was pardoned by the Queen, for laying violently hands upon her Majesty, and for all other crimes: So by this, &c. the murder of the King was pardoned. During the Queens abode in Dumbar, there was Letters of Divorce demanded and granted unto Bothwell from his Lady (who afterward was married to the Earl Sutherland ) she was sister to the Earl of. Huntley. The ground of the Divorce was, The parties being within the degrees prohibited, could not be lawfully joined: Next, because Bothwell was an Adulterer, the Marriage was void. The Bill of Divorce was granted by the Papistical Court of the Archbishop of Saint Androes. And here mark how they juggle in sacred things; for when it pleaseth them, they untie the Bond of Marriage, as now, and as we have seen in the first Book of this History. When the Queen fell in distaste of the late King her husband, it was proposed unto her to have Divorce upon the same ground from the King: To which, first ear was given, but after second thoughts, a Bill of Divorce was too tedious (as we have now said) and could not be stayed for, therefore the King must be dispatched.

The Queen, when Bothwell had obtained by the Archbishop a Letter of Divorce from his lawful wife, sent a Letter signed with her own hand, to M. Io. Craig, Minister of Edinburgh, commanding him to publish the Band of Matrimony betwixt her and Bothwell. M. Io. Craig, the next Sermon day thereafter, declared in full Congregation, That he had received such a Command, but in conscience he could not obey it; the Marriage was altogether unlawful; and of that he would declare the reasons to the parties, if he had audience of them, otherwise he would make known his just reasons in the hearing of the people. Immediately thereafter, Bothwell sends for Master Craig to the Council, where M. Craig told, first, That by an Act of the Assembly it was forbidden to allow the Marriage of any divorced for adultery: The Divorce of Bothwell from his lawful wife, was by collusion, witness the quick dispatch thereof; for it was sought and had within ten days, and his contracting with the Queen instantly thereafter; then his wrapped of the Queen, and the guilt of the Kings death, which was confirmed by this Marriage: Withall, he desired the Lord's to stop the Queen from that infamous Marriage. The Sunday after, he told publicly to the people, what he had said to the Council; and he took heaven and earth to witness, That he detested that scandalous and infamous Marriage; and that he discharged his conscience unto the Lord's, who seemed unto him, as so many slaves, what by flattery▪ what by silence, to give way to that abomination. Upon this, he was called to the Council again, and was reproved, as if he had exceeded the bounds of his Calling. Whereunto he answered, That the bounds of his Commission was the Word of God, right reason, and good Laws, against which he had said nothing; and by all these offered to prove this Marriage to be scandalous and infamous. At this he was stopped by Bothwell, and sent from the Council. Notwithstanding all this done and said by M. Craig, and the opposition of many that wished well to the Queen, and were jealous of her Honor, the Marriage went on, and they were married the 15 of May. This makes good the Latin Proverb, Mala nubunt mense Maio ; and a Bishop must bless the Marriage: The good Prelat was Bishop of Orkney: If there be a good work to be done, a Bishop must do it. Here mark the difference betwixt this worthy Minister Master Craig, and this base Bishop.

The Earl of Athole, immediately after the murder of the King, had tetired home, waiting for the occasion to revenge the Kings death: But seeing this abominable Marriage, he went to Sterlin, where other honest Lord's with him had a Meeting, and made a Bond, To defend the young Prince from the murderers of his father: As already they had had one Plot to cut him off, which God in his mercy did prevent. The Nobles that entered in this Bond, were the Earls of Argyle, Athole, Morton, Marr, and Glencarne ; the Lord's Lindsey and Boyd. Argyle thereafter, seduced by some fair words, fell off; and Boyd became a great Factionary for Bothwell in all things.

The Queen, soon after the Marriage, was advised to send abroad an Ambassador to acquaint her foreign friends and kindred; And this must be a Bishop: It is pity that any good work should be done without a Bishop: Was not this a worthy employment for a Pastor in God's Church?

Bothwell seeing the Bond made at Sterlin, causeth the Queen to write to sundry of the Nobility: Divers repaired unto her, where they found a Bond tendered unto them, by which they were to bind themselves to defend the Queen and Bothwell. Some that were corrupt, did willingly subscribe; others for fear did the same: And there was not one that went to Court that did refuse, but the Earl of Murray ; who refusing absolutely to enter into a Bond with Bothwell, said, It was not the part of a good subject; Yet since he had been made friends with him some time before, he would keep his promise unto the Queen: And to enter into a Bond with the Queen, it was needless and unfit, since he was to obey her in all lawful and just things. Upon this, he gat leave, although with great difficulty, to go into France.

The Queen receives now Hamilton Archbishop of S. Androes, into favor since these changes; who was no less a faithful Counselor to her, then he was a good Pastor of Christ's Flock; that is, He betrayed her, and disobeyed God. With this a Proclamation comes out in favor of the poor Protestants; whereby the Queen declares, That she will keep and confirm all that she had promised at her Arrivall into Scotland: This was done to stop the people's mouths; but all in vain, for the people were universally against the abomination of the Court.

Within few days, Bothwell and the Queen, were raising men, under pretext to go to the Borders to repress the Robbers there; but in effect, to go to Sterlin, to have the Prince in their custody, that they might dispose of him according to their mind. Then a new Proclamation came out, That the Queen hereafter would rule only by the advice of the Nobles of the Land, as her best Predecessors had done. The Lord's at Sterlin hearing of this plot, strives to prevent it, and to this purpose they appointed with the Lord Humes to besiege the Castle of Borthwike, where the Queen and Bothwell was: But because the Earl of Athole did not come at the hour appointed, they had not men enough to environ and compass the Castle; so that Bothwel having notice given him of the business, escaped to Dumbar, and the Queen after him, in man's clothes. The Lord's failing of their design at Borthwike Castle, went to Edinburgh, whereof they made themselves Masters easily, having the affections of the people, notwithstanding the Earl Huntley, and the Archbishop of S. Androes persuasion to the contrary: These two, with their associates, were constrained to retire to the Castle, where they were received by Sir I am. Balfour, left there by Bothwel.

The twelfth of June, which was the next day following, the Lord's at Edinburgh caused to publish a Proclamation, whereby they declared, That the Earl Bothwell, who had been the principal author, deviser, and actor of the cruel murder of the late King, had since laid hand upon the Queens person, and had her for the present in Dumbar in his power; and finding her utterly destitute of all good counsel, had seduced her to a dishonest and unlawful marriage with himself; yea, that now he was gathering Forces, and stirring himself to get the young Prince in his hands, that he might murder the Child, as he had murdered the Father. This wicked man the Nobles of the Land resolved to withstand, and deliver the Queen out of his bondage; wherefore they did charge all Lieges within the Kingdom that could come to them, to be in readiness at 3 hours warning to assist them, the Nobles, for the freeing of the Queen from captivity, and bringing the said Earl Bothwell to a Legal Trial, and condign punishment for the aforesaid murder and other Crimes. All such that would not side with the Lord's were by this Proclamation commanded to depart from Edinburgh within four hours, under the pain of being accounted enemies, &c.

Notwithstanding this Proclamation, the people did not join unto these Lord's as was expected, for sundry of the Nobles were adversaries to the business, other stood as Neuters; and withal, those that were convened together were not well provided of Arms and Munition for exploits of war; so that they were even thinking to dissolve and leave off their Enterprize till another time, and had absolutely done so; but God had ordained other ways, as the event did show (if the Queen and Bothwell could have had patience to stay at Dumbar for three or four days without any stir) but the Queen and Bothwell having gathered together about four or five thousand men, trusting in their Force (the Queen being puffed up by Flatterers) set forth and Marched towards Leith: being come forward as far as Glaidsmure, she caused public Proclamation against the aforesaid Lord's, calling them a number of Conspirators, and that she now discerned their inward malice against her and her husband, the Duke of Orkney (for so now they called Bothwell: ) After they had endeavored to apprehend her and her Husband at Brothwick, and had made a seditious Proclamation, under pretence of seeking the revenge of the King her late husband; and to free her from Captivity, giving out, That the Duke her husband had a mind to invade the Prince her Son; all which was false, for the Duke her Husband had used all means to clear himself, both by a Legal way, and by the offer of a Combat to any that did accuse him, as they knew well enough: As touching her captivity, she was in none, but was in company with her Husband, unto whom she was publicly married in the view of the world, and many of the Nobles had given their consent unto this her marriage: As for the Prince her Son, it was but a specious pretence to the Treason and Rebellion against her their natural Sovereign, and her Posterity, which they intended to overthrow; wherefore she declared herself necessitated to take Arms, hoping that all her faithful Subjects would adhere unto her, and that those who were already assembled with her, would with good hearts and hands stand to her defense; and for the recompense of their valor they should have the Lands and goods of these unnatural Rebels. After this Proclamation the Army went on, and the Queen that night came to Seaton, where she lay.

About Midnight the Lord's of Edinburgh were advertised of the Queens approach, presently they took Arms, and at the Sun rising they were at Muselburgh, where they refreshed themselves with meat and rest. The Queens Camp was not yet stirring. About Midday the Scouts that the Lord's had sent out, brought word that the Enemy was Marching towards them; presently they put themselves in two Battalia's, the first was conducted by the Earl Morton, and the Lord Hume ; the second by the Earls Athole, Glencarne, the Lord's Lindsey, Ruthuen, Semple and Sancharmar, with the Lairds Drumlanrick, Tullibardin, Cesfoord, and Graunge, with divers others, their number was almost as great as the Queens, their men better, being many of them expert men, that I say nothing of the Cause. The Queen had gained a Hill, called Carbarry, which the Lord's (by reason of the steepnesse of the ascent) could not well come at; wherefore they wheeled about to get a more convenient place to go to the Hill, where the Enemy was, and to have the Sun behind them in the time of the sight. At the first the Queen seeing their thus going about, did imagine they were fleeing away to Dalketh, but when she saw them come directly towards her, she found her self deceived.

The French Ambassador seeing them ready to fight, strived to take up the business, and having spoken with the Queen, went to the Lord's, telling them, that the Queen was disposed to peace, and to forgive and pardon this Insurrection; wherefore it was very fit to spare blood, to agree in a peaceable way. The Earl of Morton (in the name of all rest) answered, That they had taken up Arms, not against the Queen, but against the murderer of the King; whom if she would deliver to be punished, or at least put from her company, she should find a continuation of dutiful obedience by them, and all other good subjects; otherwise no peace: Besides, we are not to ask pardon for any offense done by us. The Ambassador seeing their resolution to stand to the right of their Cause, withdrew, and went to Edinburgh.

While the French Ambassador was thus laboring for Accommodation, Bothwell came out of the Camp (which was in the Trench that the Englishmen had left at their last being in these places, as was we have said in the former Books) well mounted, with a defy to any that would fight with him. James Murray, brother to the Laird of Tullibardin, who before had accepted of Bothwells challenge, when he made the Rodomontade at Edinburgh, immediately after the Kings death; but then James Murray did not make known his name. Bothwell refused to fight with James Murray, alleging he was not his equal. Upon this the Elder Brother William Murrey, Laird of Tullibardin, answered, That he would fight with him, as being his Better in Estate, and in Antiquity of House many degrees above him; yet Bothwell refused him, saying, That he was not a Peer of the Kingdom, as he was; then sundry Lord's would have gone to fight with Bothwell ; but the Lord Lindsey namely, who said to the rest of the Lord's and Gentlemen, That he would take it as a singular favor of them, and as a recompense of his service done to the State, if they would suffer him to fight with the Braggadocio. Bothwell seeing that there was no more subterfuge nor excuse, under-hand made the Queen to forbid him. After this challenge and answers, Bothwells Complices and Followers were very earnest to fight, but others that had come only for the Queens sake, became little cold, saying, That Bothwell would do well to fight himself, and spare the blood of divers Gentlemen that were there. Some counseled to delay the Battle till the Hamiltons came, whom they did expect. All this the Queen heard with anger; and riding up and down, burst out in tears, and said, They were all cowards and traitors that would not fight. Immediately after, thus vapouring, the Queen pereceiving sundry to leave her, she advised Bothwell to look unto himself, for she said to him, She would render herself unto the Noble-men. Upon this she sent for James Kirkaldie of Grange, with whom she kept discourse for a while, till that she was assured that Bothwell was out of danger. Then she went to the Lord's, whom she did entertain with many fair words, telling them, That it was neither fear, nor want of hope of victory, that made her come unto them, but a mere desire to spare shedding of innocent blood: Withall she promised to be ruled and advised by them. With this she was received with all respect: But shortly after, declaring that she would go to the Hamiltons, with promise to return, they restrained her liberty, and brought her along with them to Edinburgh at night: She was very slow in marching, looking to be rescued by the Hamiltons ; but in vain: She lay that night in the Provost his house. The next day, the Lord's sent the Queen to the Castle that is within an Isle of Lochlevin. Sir James Balfour seeing the Queen committed, and Bothwell consequently defeated, he capitulated with the Lord's for the delivery of the Castle. Bothwell finding himself thus in disorder, sent a servant to Sir James Balfour, to save a little silver Cabinet, which the Queen had given him. Sir James Balfour delivers the Cabinet to the messenger, and under-hand giveth of it to the Lord's. In this Cabinet had Bothwell kept the Letters of privacy he had from the Queen: Thus he kept her Letters, to be an awe-bond • pon her, in case her affection should change. By the taking of this Cabinet, many particulars betwixt the Queen and Bothwell were clearly discovered. These Letters were after printed: They were in French; with some Sonnets of her own making.

Few days after the commitment of the Queen, the Earl of Glencarne with his domestics, went to the Chapel of Halyrud-house, where he brake down the Altars and the Images: Which fact, as it did content the zealous Protestants, so it did highly offend the popishly affected. The Nobles, who had so proceeded against Bothwell, and dealt so with the Queen, hearing that the Hamiltons had a great number of men, and had drawn the Earls of Argyle and Huntley to their side, sent to Hamilton, desiring those that were there to join with them, for the redress of the disorders of Church and State: But the Hamiltons thinking now they had a fair occasion fallen unto them to have all again in their hands, and to dispose of all according to their own mind, did refuse audience to the Message sent by the Lord's,

Upon this, the Lord's moved the general Assembly then met in Edinburgh, in the month of June, to write to the Lord's that either were actually declared for the Hamiltons, or were neuters: And so several Letters were directed to the Earls of Argyle, Huntley, Cathnes, Rothesse, Crauford, and Menteth ; to the Lord's Boyd, Drummens, Grame, Cathcart, Yester, Fleming, Levinston, Seaton, Glamnis, Uthiltrie, Gray, Olyphant, Methven, Inderneth, and Somervile ; as also to divers other men of note. Besides the Letters of the Assembly, Commissioners were sent from the Assembly, to the Lord's above-named; to wit, John Knox, John Dowglas, John Row, and John Craig, who had instructions conform to the tenor of the Letters, to desire these Lord's and others, to come to Edinburgh, and join with the Lord's there, for the settling of God's true Worship in the Church, and policy reformed according to God's Word, a maintenance for the Ministers, and support for the poor: But neither the Commissioners nor the Letters did prevail with these men; they excused, That they could not repair to Edinburgh with freedom, where there was so many armed men, and a Garrison so strong: But for the Church-affairs, they would not be any ways wanting, to do what lay in them.

The Lord's at Edinburgh seeing this, joineth absolutely with the Assembly (which had been prorogated to the 20 of July, upon the occasion of these Letters and Commissioners aforesaid) and promiseth to make good all the Articles they thought fit to resolve upon in the Assembly: But how they performed their promises, God knows always. The Articles they agreed upon were these:

To these Articles subscribed the Earls of Morton, Glencarne, and Marre, the Lord's Hume, Ruthen, Sanchar, Lindsey, Grame, Inermeth, and Uchiltrie, with many other Barons, besides the Commissioners of the Burroughs.

This being agreed upon, the Assembly dissolved. Thereafter the Lord's Lindsey and Ruthuen were sent to Lochlevin to the Queen, to present unto her two Writs; the one contained a Renounciation of the Crown and Royal Dignity, in favor of the Prince her son; with a Commission to invest him into the Kingdom, according to the manner accustomed: Which, after some reluctancy with tears, she subscribed, by the advice of the Earl of Athole, who had sent to her; and of Secretary Lethington, who had sent to her Robert Melvill for that purpose: So there was a Procuration given to the Lord's Lindsay and Ruthuen, by the Queen, to give up and resign the Rule of the Realm, in presence of the States.

The second Writ was, To ordain the Earl of Murray Regent, during the Princes minority, if he would accept the Charge: And in case he refused, the Duke Chattellarault, the Earls of Lenox, Argyle, Athole, Morton, Glencarne and Marre, should govern conjointly.

These Writs were published the 29 of July, 1567. at the Market-Cross of Edinburgh: Then at Sterlin was the Prince Crowned King, where John Knox made the Sermon: The Earl Morton and the Lord Hume, took the Oath for the King, That he should constantly live in the Profession of the true Religion, and maintain it; And that he should govern the Kingdom according to Law thereof, and do Justice equally to all.

In the beginning of August, the Earl Murray being sent for, cometh home; in all haste he visits the Queen at Lochlevin, strives to draw the Lord's that had taken part with the Hamiltons, or were neuters, to join with those that had bound themselves to stand for the Kings Authority: He was very earnest with divers, by reason of their old friendship; but to little purpose. The twentinth of August, he received the Regencie, after mature and ripe deliberation, at the desire of the Queen, and Lord's that were for the King, and so was publicly proclaimed Regent, and Obedience shown unto him by all that stood for the young King.

THE APPELLATION OF JOHN KNOX, From the cruel and most unjust Sentence pronounced against him, by the false Bishops and Clergy of Scotland: With his Supplication and Exhortation to the Nobility, States, and Communalty of the same Realm.

I T is not only the love of this Temporal life (Right Honorable) neither yet the fear of Corporal death, that moveth me at this present to expose unto you the injuries done against me; and to crave of you, as of lawful Powers by God appointed, redress of the same; But partly it proceedeth from that reverence which every man oweth to God's Eeternall Truth: And partly, from a love which I bear to your Salvation, and to the Salvation of my Brethren abused in that Realm, by such as have no fear of God before their eyes. It hath pleased God of his infinite mercy, not only to illuminate the eyes of my mind, and so to touch my dull heart, that clearly I see, and by his grace unfeignedly believe, That there is no other name given to men under the heaven in which Salvation consisteth, save the Name of JESUS alone, Who by that Sacrifice which he did once offer upon the Cross, hath sanctified forever all those that shall inherit the Kingdom promised: But also it hath pleased him of his superabundant grace, to make and appoint me, most wretched of many thousands, a Witness, Minister and Preacher of the same Doctrine; the sum whereof, I did not spare to communicate with my Brethren, being with them in the Realm of Scotland, in the year 1556, because I know myself to be a Steward, and that accounts of the Talent committed to my charge, shall be required of me by him, who will admit no vain excuse which fearful men pretend: I did therefore (as God his minister) during the time I was conversant with them (God is record and witness) truly and sincerely, according to the gift granted unto me, divide the Word of Salvation, teaching all men to hate sin, which before God was and is so odious, that none other Sacrifice would satisfy his Justice, except the death of his only Son; and to magnify the mercies of our heavenly Father, who did not spare the substance of his own glory, but did give him to the world, to suffer the ignominious and cruel death of the Cross, by that means to reconcile his chosen children to himself: teaching further, what is the duty of such as do believe themselves purged by such a Price, from their former filthiness; to wit, That they are bound to walk in the newness of life, fighting against the lusts of the flesh, and studying at all times to glorify God by such good works as he hath prepared his people to walk in.

In Doctrine I did further affirm (so taught by my Master Christ Jesus) That whosoever denieth him, yea, or is ashamed of him before this wicked Generation, him shall Christ Jesus deny, and of him shall he be ashamed, when he shall appear in his Majesty: And therefore I feared not to affirm, That of necessity it is, that such as hope for life everlasting, avoid all Superstition, vain Religion and Idolatry: Vain Religion and Idolatry, I call whatsoever is done in God's Service or Honor, without the express Commandment of his own Word.

This Doctrine I did believe to be so conformable to God's holy Scriptures, that I thought no creature could have been so impudent, as to have condemned any Point or Article of the same: Yet nevertheless me, as an heretic, and this Doctrine, as heretical, have your false Bishops and ungodly Clergy condemned, pronouncing against me a Sentence of death; in testification whereof, they have burned a Picture. From which false and cruel Sentence, and from all judgment of that wicked Generation, I make it known unto your Honors, That I appeal to a Lawfull and General Council, to such, I mean, as the most ancient Laws and Cannons do approve, to be holden by such, as whose manifest impiety is not to be reformed in the same: Most humbly requiring of your Honors, That as God hath appointed you Princes in that People, and by reason thereof, requireth of your hands the defense of Innocents troubled in your Dominion, in the mean time, and till the controversies that this day be in Religion, be lawfully decided, ye receive me, and such others as most unjustly by those cruel Beasts are persecuted, in your defense and Protection.

Your Honors are not ignorant, That it is not I alone, who doth sustain this Cause against the pestilent Generation of Papists, but that the most part of Germany, the Country of Helvetia, the King of Denmark, the Nobility of Polonia, together with many other Cities and Churches Reformed, appeal from the Tyrannie of that Antichrist, and most earnestly call for a Lawfull and General Council, wherein may all Controversies in Religion be decided, by the Authority of God's most sacred Word.

And unto this same, as said is, do I appeal yet once again, requiring of your Honors to hold my simple and plain Appellation of no less value nor effect, then if it had been made with greater circumstance, solemnity, and ceremony; and that you receive me calling unto you, as to the Powers of God ordained, in your protection and defense, against the rage of Tyrants; not to maintain me in any iniquity, error, or false opinion, but to let me have such equity, as God by his Word, ancient Laws and Determinations of most godly Councils, grant to men accused or infamed.

The Word of God wills, That no man shall die, except he be found criminal and worthy of death for offense committed, of which he must be manifestly convinced by two or three witnesses. Ancient Law do permit just defences to snch as be accused (be their crimes never so horrible.) And godly Councils wills, That neither Bishop nor person Ecclesiastical whatsoever, accused of any crime, shall sit in Judgment, Consultation, or Council, where the cause of such men as do accuse them is to be tried.

These things require I of your Honors to be granted unto me, to wit; That the Doctrine which our adversaries condemn for heresy, may be tried by the simple and plain Word of God; That just Defences be admitted to us that sustain the Battle against this pestilent Generation of Antichrist; And that they be removed from judgment in our Cause, seeing that our accusation is not intended against any one particular person, but against that whole kingdom, which we doubt not to prove to be a power usurped against God, against his Commandment, and against the Ordinance of Christ Jesus established in his Church by his chief Apostles; Yea, we doubt not to prove the kingdom of the Pope, to be the kingdom and power of Antichrist. And therefore, my Lord's, I cannot cease in the Name of Christ Jesus, to require of you, That the matter may come to examination, and that ye the States of the Realm, by your Authority, compel such as will be called Bishops, not only to desist from their cruel murthering of such as do study to promote God's glory, in detecting and disclosing the damnable impiety of that Man of Sin the Roman Antichrist; but also that ye compel them to answer to such crimes as shall be laid to their charge, for not righteously instructing the Flock committed to their cares.

But here I know two things shall be doubted: The former, Whether that my Appellation is lawful, and to be admitted, seeing that I am condemned as an heretic: And secondly, Whether your Honors are bound to defend such as call for your support in that case, seeing that your Bishops (who in matters of Religion claim all Authority to appertain to them) have by their sentence already condemned me.

The one and the other I nothing doubt most clearly to prove: First, That my Appellation is most lawful and just: And secondly, That your Honors cannot refuse to defend me thus calling for your aid; for in refusing, ye declare yourselves rebellious to God, maintainers of murderers, and shedders of innocent blood.

How just cause I have by the Civil Law (as for their Canon, it is accursed of God) to appeal from their unjust sentence, my purpose is not to make long discourse; Only I will touch the points which all men confess to be the just causes of Appellation: first, Lawfully could I not be summoned by them, being for that time absent from their Jurisdiction, charged with the Preaching of Christ's Evangel in a free City, not subject to their Tyranny.

Secondly, To me was no intimation made of their summons, but so secret was their surmised malice, that the Copy of summons being required, was denied.

Thirdly, To the Realm of Scotland could I have had no free nor sure access, being before compelled to quit the same by their unjust Tyranny.

And lastly, To me they neither could nor can be competent and indifferent Judges, for that, before any summons were raised against me, I had accused them by Letters published to the Queen Dowager, and had intended against them all crimes, offering myself, with hazard of life, to prove the same, for the which they are not only unworthy of Ecclesiastical Authority, but also of any sufferance within a Common-wealth professing Christ. This my accusation preceding their summons, neither by the Law of God, neither yet by the law of man, can they be to me competent Judges, till place be granted unto me openly to prove my accusation intended against them, and they be compelled to make answer, as criminalls: For I will plainly prove, That not only Bishops, but also Popes, have been removed from all Authority, and pronouncing of judgment, till they have purged themselves of accusations laid against them. Yea, further I will prove, That Bishops and Popes have most justly been deprived from all Honors and administration, for smaller crimes then I have to charge the whole rabble of your Bishops.

But because this is not my chief ground, I will stand content for this present to show, That it is lawful to God's Prophets, and to Preachers of Christ Jesus, to appeal from the sentence and judgment of the visible Church, to the knowledge of the Temporal Magistrate, who by God's Law is bound to hear their causes, and to defend them from Tyranny.

The Prophet Jeremiah was commanded by God to stand in the court of the House of the Lord, and to preach this Sermon, in effect; That Jerusalem should be destroyed, and be exposed in opprobrie to all Nations of the earth; And that also that famous Temple of God should be made desolate, like unto Sylo, because the Priests, the Prophets, and the people, did not walk in the Law which God hath proposed unto them, neither would they obey the voices of the Prophets whom God sent to call them to repentance.

For this Sermon, was Jeremiah apprehended, and a sentence of death pronounced against him, and that by the Priests, by the Prophets, and by the People: which things being bruted in the ears of the Princes of Judah, they passed up from the Kings House, to the Temple of the Lord, and sat down in Judgment for further knowledge of the cause: But the Priests and Prophets continued in their cruel sentence which before they had pronounced, saying, This man is worthy of death; for he hath prophesied against this City, as your ears have heard. But Jeremiah, so moved by the holy Ghost, began his defense against that their tyrannous sentence, in these words; The Lord (saith he) hath sent me to prophesy against this House, and against this City, all the words which you have read. Now therefore make good your ways, and hear the voice of the Lord your God, and then shall he repent of the evil which he hath spoken against you. And as for me, behold, I am in your hands (so doth he speak to the Princes) do to me as you think good and right: Nevertheless, know you this most assuredly, That if ye murder or slay me, ye shall make yourselves, this City, and the inhabitants of the same, criminal and guilty of innocent blood; for of a truth the Lord hath sent me to speak in your ears all these words.

Then the Princes and the people (saith the Text) said, This man is not worthy of death, for he hath spoken to us in the Name of the Lord our God. And so, after some contention, was the Prophet delivered from that danger. This fact and history manifestly proveth whatsoever before I have affirmed; to wit, That it is lawful for the servants of God to call for the help of the Civil Magistrate, against the sentence of death, if it be unjust, by whomsoever it is pronounced; And also that the Civil Sword hath power to repress the fury of the Priests, and to absolve whom they have condemned: For the Prophet of God was condemned by those, who then only in earth were known to be the visible Church; to wit, the Priests and Prophets who were in Jerusalem, the successors of Aaron, to whom was given a charge to speak to the people in the Name of God, and a Precept given to the people to hear the Law from their mouths; to the which if any should be rebellious or inobedient, he should die the death without mercy. These men, I say, thus authorized by God, first did excommunicate Jeremiah, for that he did Preach otherwise then did the common sort of Prophets in Jerusalem: And last, apprehended him, as you have heard, pronouncing against him this sentence afore-written; from the which nevertheless the Prophet appealed, that is, Sought help and defense against the same, and that most earnestly did he crave of the Princes: For albeit he saith, I am in your hands, do with me as ye think righteous, he doth not contemn or neglect his life, as though he regarded not what should become of him, but in those his words most vehemently did he admonish the Princes and Rulers of the people, giving them to understand what God should require of them; as if he should say, Ye Princes of Judah, and Rulers of the people, to whom appertaineth indifferently to judge betwixt party and party, to justify the just man, and to condemn the malefactor, you have heard a sentence of death pronounced against me, by those whose lips ought not to speak deceit, because they are sanctified and appointed by God himself, to speak his Law, and to pronounce judgment with equity; but as they have left the living God, and have taught the people vanity, so are they become mortal enemies to all God's true servants, of whom I am one, rebuking their iniquity, apostasy and defection from God, which is the only cause they seek my life. But a thing most contrary to all equity, law and justice it is, that I, a man sent of God, to call them, his people, and you again to the true service of God, from the which you are all declined, shall suffer the death, because that my enemies do so pronounce sentence. I stand in your presence, whom God hath made Princes, your power is above their Tyranny, before you do I expose my cause, I am in your hands, and cannot resist to suffer what ye think just: But lest that my lenity and patience should either make you negligent in the defense of me in my just cause, appealing to your judgment, either yet encourage my enemies in seeking my blood, this one thing I dare not conceal, That if you murder me (which thing ye do, if ye defend me not) ye make not only my enemies guilty of my blood, but also yourselves, and this whole City. By these words, I say, it is evident, That the Prophet of God, being condemned by the Priests, and by the Prophets of the visible Church, did seek aid, support and defense at the Princes and temporal Magistrates, threatening his blood to be required at their hands, if they, by their Authority, did not defend him from the fury of his enemies; alleging also just causes of his Appellation, and why he ought to have been defended; to wit, That he was sent of God to rebuke their vices and defection from God; That he taught no Doctrine which God before had not pronounced in his Law; That he desired their conversion to God, continually calling upon them to walk in the ways which God had approved; and therefore doth he boldly crave of the Princes, as of God's Lievtenants, to be defended from the blind rage and tyranny of the Priests, notwithstanding that they claimed to themselves Authority to judge all matters of Religion. And the same did he when he was cast in prison, and thereafter was brought to the presence of King Zedekiah. After, I say, he had defended his innocence, affirming, That he neither had offended against the King, against his servants, nor against the people, at last he made intercession to the King for his life, saying, But now, my Lord the King, take heed, I beseech thee, let my prayer fall into thy presence, command me not to be carried again into the house of Jonathan the Scribe, that I die not there.

And the Text witnesseth, That the King commanded the place of his imprisonment to be changed. Whereof it is evident, That the Prophet did ofter then once seek help at the Civil power; and that first the Princes, and thereafter the King did acknowledge, That it appertained to their Office to deliver him from the unjust sentence which was pronounced against him. If any man think that Jeremiah did not appeal, because he only declared the wrong done unto him, and did but crave defense according to his innocence, let the same man understand, That none otherwise do I appeal from that false and cruel sentence which your Bishops pronounced against me; Neither yet can there be any just cause of Appellation, but innocence, or suspicion to be hurt, whether it be by ignorance of a Judge, or by malice and corruption of those, who under the title of Justice, do exercise Tyranny. If I were a thief, murderer, blasphemer, open adulterer, or any offender whom God's Word commandeth to suffer for a crime committed, my Appellation were vain, and to be rejected: But I being innocent, yea, the Doctrine which your Bishops have condemned in me being God's Eternal Verity, have no less liberty to crave your defense against that cruelty, then had the Prophet Jeremiah to seek aid of the Princes and King of Judah. But this shall more plainly appear in the fact of Saint Paul, who after that he was apprehended in Jerusalem, did first claim the liberty of the Roman Citizens, for avoiding torment, when the Captain would have examined him by questions: Thereafter in the Council, where no righteous judgment was to be hoped for, he affirmed that he was a Pharisee, and that he was accused of the Resurrection of the dead, and last, in the presence of Festus, he appealed from all knowledge and judgment of the Priests at Jerusalem, to the Emperor: Of which last Point, because it doth chiefly appertain to this my cause, I will somewhat speak.

After that Paul had divers times been accused, as in the Acts of the Apostles is manifest, at the last the chief Priests and their faction came to Cesarea, with Festus the President, who presented uuto them Paul in Judgment, whom they accused of horrible crimes, which nevertheless they could not prove, the Apostle maintaining, That he had offended neither against the Law, neither against the Temple, neither yet against the Emperor.

But Festus willing to gratify the Jews, said to Paul, Wilt thou go up to Jerusalem, and there be judged of these things in my presence? But Paul said, I stand at the Justice Seat of the Emperor, where it behooveth me to be judged; I have done no wrong to the Jews, as thou better knowest: If I have done anything unjustly, or yet committed crime worthy of death, I refuse not to die: But if there be nothing of these things true whereof they accuse me, no man may give me to them: I appeal to Caesar. It may appear at the first sight, That Paul did great injury to Festus the Judge, and to the whole Order of the Priesthood, who did hope greater equity in a cruel tyrant, then in all that Session, and learned company: which thing, no doubt, Festus did understand pronouncing these words, Hast thou appealed to Caesar? Thou shalt go to Caesar. As if he would say, I, as a man willing to understand the truth, before I pronounce sentence, have required of thee to go to Jerusalem, where the learned of thine own Nation may hear thy Cause, and discern in the same. The controversy standeth in matters of Religion; thou art accused as an apostate from the Law, as a violator of the Temple, and a transgressor of the Traditions of their Fathers; in which matters I am ignorant, and therefore desire information by those that be learned in the same Religion whereof the question is▪ and yet dost thou refuse so many godly Fathers to hear thy cause, and dost appeal to the Emperor, preferring him to all our judgments, of no purpose, belike, but to delay time. Thus, I say, it might have appeared that Paul did not only injury to the Judge and to the Priests, but also that his cause was greatly to be suspected, partly for that he did refuse the judgment of those that had most knowledge (as all men supposed) of God's Will and Religion; and partly, because he appealed to the Emperor, who then was at Rome, far absent from Jerusalem, a man ignorant of God, and enemy to all virtue. But the Apostle considering the nature of his enemies, and what things they had intended against him, even from the first day he began freely to speak in the Name of Christ, did not fear to appeal from them, and from the Judge that would have gratified them. They had professed themselves plain enemies to Christ Jesus, and to his blessed Evangel, and sought the death of Paul, yea, even by factions and treasonable conspiracy, and therefore by no means would he admit them either as Judges in his cause, or auditors of the same, as Festus required; But grounding himself upon strong reasons, to wit, That he had not offended the Jews, neither against the Law, but that he was innocent, therefore that no Judge ought to give him into the hands of his enemies: grounding, I say, his Appellation upon these reasons, he neither regarded the displeasure of Festus, neither yet the brute of the ignorant multitude, but boldly did appeal from all cognoscance of them, to the judgment of the Emperor, as said is. By these two examples, I doubt not but your Honors do understand, That it is lawful to the servants of God, oppressed by tyrannts, to seek remedy against the same, be it by appellation from their sentence, or by imploring the help of Civil Magistrates: For what God hath approved in Jeremiah and Paul, he can condemn in none that are so dealt withal. I might allege some History of the primitive Church serving to the same purpose; as of Ambrose and Athanasius, of whom, the one would not be judged but at Milan, where that his Doctrine was heard of all his Church, and received and approved by many: And the other would in no wise give place to those Councils, where he knew that men conspiring against the Truth of God, should sit in Judgment and Consultation: But because the Scriptures of God are my only foundation and assurance in all matters of weight and importance, I have thought the two former testimonies sufficient, as well to approve my Appellation reasonable and just, as to declare to your Honors, That with safe conscience ye cannot refuse to admit the same. If any think it arrogancy or foolishness in me to compare myself with Jeremiah and Paul, let the same man understand, That as God is immutable, so is the Verity of his glorious Evangel of equal dignity, whensoever it is impugned, be the members suffering never so weak. What I think touching mine own person, God will reveal, when the secrets of all hearts shall be disclosed: and such as with whom I have been conversant, can witness what arrogancy or pride they espy in me. But touching the Doctrine and cause which that adulterous and pestilent Generation of Antichrists servants (who will be called Bishops amongst you) have condemned me, I neither fear nor shame to confess and avow before man and Angel, to be the Eternal Truth of the Eternal God. And in that case I doubt not to compare myself with any member in whom the Truth hath been impugned, since the beginning: For as it was the Truth which Jeremiah did Preach, in these words; The Priests have not known me (saith the Lord) but the Pastors have treacherously declined and fallen back from me. The Prophets have Prophesied in Baal, and have gone after those thing • which cannot help. My people have left the fountain of living Water, and have digged to themselves pits, which can contain no water.

As it was a truth, That the Pastors and Watch-men in the days of Isaiah, were become dumb dogs, blind, ignorant, proud and avaricious. And finally, as it was a truth, That the Princes and the Priests were murderers of Christ Jesus, and cruel persecutors of his Apostles, so likewise it is a truth (and that most infallible) That those who have condemned me (the whole rabble of the Papistical Clergy) have declined from the true Faith, have given ear to deceivable spirits, and to doctrine of devils; are the stars fallen from the heaven to the earth, are fountains without water; and finally, are enemies to Christ Jesus, deniers of his virtue, and horrible blasphemers of his death and passion. And further, As that visible Church had no crime, whereof justly they could accuse either Prophets or the Apostles, except their Doctrine only; so have not such as seek my blood other crime to lay to my charge, except, That I affirm, as always I offer to prove, That the Religion which now is maintained by fire and sword, is no less contrarious to the true Religion taught and established by the Apostles, then is darkness to light, or the devil to God; And also, That such as now do claim the title and name of Church, are no more the elect Spouse of Christ Jesus, then was the Synagogue of the Jews the true Church of God, when it crucified Christ Jesus, condemned his Doctrine, and persecuted his Apostles. And therefore seeing that my Battle is against the proud and cruel hypocrites of this age, as that Battle of those most excellent instruments was against the false Prophets and malignant Church of their ages: Neither ought any man to think it strange that I compare myself with them, with whom I sustain a common cause; Neither ought your Lordships judge yourselves less addebted and bound to me, calling for your support, then did the Princes of Judah think themselves bound to Jeremiah, whom for that time they delivered, notwithstanding the sentence of death pronounced against him by the visible Church.

And thus much for the right of my Appellation, which in the bowels of Christ Jesus I require your Honors not to esteem as a thing superfluous and vain, but that ye admit it, and also accept me in your protection and defense, that by you assured, I may have access to my native Country, which I never offended; to the end that freely and openly, in the presence of the whole Realm, I may give my confession of all such Points as this day be in controversy; And also that you, by your authority which ye have of God, compel such as of long time have blinded and deceived both yourselves and the people, to answer to such things as shall be laid to their charge.

But lest that some doubt remain, That I require more of you, then you of conscience are bound to grant; in few words▪ I hope my Petition to be such, as without God's heavy displeasure ye cannot deny. My Petition is, That ye, whom God hath appointed Heads in your Commonwealth, with single eye do study to promote the glory of God, To provide that your subjects be rightly instructed in his true Religion, That they be defended from all oppression and tyranny, That true Preachers may be maintained, and such as blind and deceive the people, together also with all idle bellies, which do rob and oppress the Flock, may be removed and punished, as God's Law prescribeth. And to the performance of everyone of these, do your Offices and Names, the Honors and Benefits which ye receive, the Law of God universally given to all men and the examples of most godly Princes, bind and oblige you.

My purpose is not to labor greatly to prove, That your whole study ought to be, To promote the glory of God; Neither yet will I study to allege all reasons that justly may be brought to prove, That ye are not exalted to reign above your brethren as men without care and solicitude; for these be principles so grafted in Nature, that very Ethnics have confessed the same: For seeing that God only hath placed you in his Chayr, hath appointed you to be his Lieutenants, and by his own Seal hath marked you to be Magistrates, and to rule above your brethren, to whom Nature nevertheless hath made you like in all points (for in conception, birth, life and death ye differ nothing from the common sort of men, but God only as said is, hath promoted you, and of his special favor hath given you this Prerogative, to be called God's) How horrible ingratitude were it then, that you should be found unfaithful to him, that hath thus honored you? And further, What a monster were it that you should be proved unmerciful to them, above whom ye are appointed to reign, as fathers above their children? Because, I say, that the very Ethnics have granted, That the chief and first care of Princes, and of such as be appointed to rule above others, ought to be, To promote the glory and honor of their God's, and to maintain that Religion which they supposed to have been true; And that their second care was, To maintain and defend the subjects committed to their charge in all equity and justice: I will not labor to show unto you what ought to be your study in maintaining God's true honor, left that in so doing I should seem to make you less careful to God's true Religion, then were the Ethnics over their Idolatry.

But because other Petitions may appear more hard and difficile to be granted, I purpose briefly, but yet freely, to speak what God by his Word doth assure me to be true: to wit, first, That in conscience you are bound to punish malefactors, and to defend innocents imploring your help. Secondly, That God requireth of you to provide that your subjects be rightly instructed in his true Religion; and that the same be by you reformed, whensoever abuses do creep in by the malice of Satan and negligence of men. And lastly, That ye are bonnd to remove from Honor, and to punish with death (if the crime so require) such as deceive the people, or defraud them of that food of their souls, I mean, God's lively Word. The first and second are most plain by the words of S. Paul, thus speaking of lawful powers.

Let every soul (saith he) submit himself unto the higher Powers; for there is no power but of God: Whosoever resisteth therefore the Power, resisteth the Ordinance of God; and they that resist, shall receive to themselves damnation: For Rulers are not to be feared of those that do well, but of those that do evil. Wilt thou then be without fear of the Power? Do that which is good, and so shalt thou be praised of the same: For he is the Minister of God for thy weal: But if thou do that which is evil, fear; for he beareth not the Sword for naught; for he is the Minister of God, to take vengeance on them that do evil.

As the Apostle in these words most straitly commandeth Obedience to be given to lawful powers, pronouncing God's wrath and vengeance against such as shall resist the Ordinance of God; so doth he assign to the powers their Offices, which be, To take vengeance upon evil doers, To maintain the well doers, and so to minister and rule in their Office, that the subjects by them may have a Benefit, and be praised in well doing. Now if you be powers ordained by God, (and that I hope all men will grant) then by the plain words of the Apostle is the Sword given unto you by God, for maintenance of the innocent, and for punishment of malefactors: But I, and my brethren with me accused, do offer not only to prove ourselves innocents in all things laid to our charge, but also we offer most evidently to prove your Bishops to be the very pestilence, who have infected all Christianity: And therefore by the plain Doctrine of the Apostle, you are bound to maintain us, and punish the other, being evidently convinced, and proved criminal. Moreover, the former words of the Apostle do teach, How far high powers are bound to their subjects; to wit, That because they be God's Ministers, by him ordained for the profit and utility of others, most diligently ought they to attend upon the same. For that cause assigneth the holy Ghost, commanding subjects to obey, and to pay Tribute, saying, For this do you pay Tribute and Toll ; that is, Because they are God's Ministers, bearing the Sword for your utility. Whereof it is plain, That there is no honor, without a charge annexed. And this one point I wish your wisdoms deeply to consider, That God hath not placed you above your Brethren, to reign as Tyrants, without respect of either profit or commodity. You hear the holy Ghost witness the contrary, affirming, That all powers be God's Ministers, ordained for the weal, profit, and salvation of their subjects, and not for their destruction. Could it be said (I beseech you) That Magistrates inclosing their subjects in a City without all victuals, or giving unto them no other victuals but such as were poisoned, did rule for the profit of their subjects? I trust that none would be so foolish as so to affirm; but that rather every discreet person would boldly affirm, That such as so did, were unworthy of Regiment. If we will not deny that which Christ Jesus affirmeth to be a truth infallible; to wit, That the soul is greater and more precious then is the body, then shall we easily espy how unworthy of Authority be those that this day debar their subjects from hearing of God's Word, and by fire and sword compel them to feed upon the very poison of their souls, the damnable Doctrine of Antichrist. And therefore in this point, I say, I cannot cease to admonish your Honors diligently to take heed over your charge, which is greater then the most part of men suppose. It is not enough that you abstain from violent wrong and oppression which ungodly men exercise against their subjects; but ye are further bound, to wit, That ye rule above them for their weal; which we cannot do, if that ye either by negligence not providing true Pastors, or yet by your maintenance of such as be ravening Wolves, suffer their souls to starve and perish for lack of the true food, which is Christ's Evangel sincerely preached: It will not excuse you in his presence who will require account of every Talent committed to your charge, to say, That ye supposed that the charge of the souls had been committed to your Bishops. No no, my Lord's, so ye cannot escape God's judgment; for if your Bishops be proved to be no Bishops, but deceivable thieves, and ravening wolves (which I offer myself to prove by God's Word, by Law and Councils, yea, by the judgment of all the godly learned, from the primitive Church to this day) then shall your permission and defense, be reputed before God a participation with their theft and murder: For thus accused the Prophet Isaiah the Princes of Jerusalem: Thy Princes (saith he) are apostates, (that is, obstinate refusers of God) and they are companions of thieves. This grievous accusation was laid against them, albeit that they ruled in that City, which sometime was called Holy, where then were the Temple, Rites, and Ordinances of God; because that not only they were wicked themselves, but chiefly because they maintained wicked men, their Priests and false Prophets, in honors and authority: If they did not escape this accusation of the holy Ghost in that age, look ye neither to scape the accusation nor the judgment of wicked men; to wit, That the one and the other shall drink the Cup of God's wrath and vengeance together. And lest ye should deceive yourselves, esteeming your Bishops to be virtuous and godly, this do I affirm, and offer myself to prove the same, That more wicked men then be the whole rabble of your Clergy, were never from the beginning universally known in any age; yea, Sodom and Gomorrah may be justified in respect of them; for they permitted just Lot to dwell amongst them without any violence done to his body, which that pestilent Generation of your shaven sort doth not, but most cruelly persecute by fire and sword the true members of Christ's Body, for no other cause, but for the true service and honoring of God. And therefore I fear not to affirm that, which God will one day justify, That by your Offices ye are bound, not only to repress their tyranny, but also to punish them as thieves and murderers, as Idolaters, and blasphemers of God; and in their rooms ye are bound to place true Preachers of Christ's Evangel, for the instruction, comfort, and salvation of your subjects, above whom else shall never the holy Ghost acknowledge, That you rule in justice for their profit. If ye pretend to possess the Kingdom with Christ Jesus, ye may not take example neither by the ignorant multitude of Princes, neither by the ungodly and cruel Rulers of the earth, of whom some pass their time in sloth, insolency and riot, without respect had to God's honor, or to the salvation of of their brethren; and others most cruelly oppress, with proud Nimrod, such as be subject to them. But your pattern and example must be the practice of those whom God hath approved by the testimony of his Word, as after shall be declared.

Of the premises it is evident, That to lawful powers is given the Sword, for punishment of malefactors, for maintenance of innocents, and for the profit and utility of their subjects. Now let us consider, Whether the Reformation of Religion fallen in decay, and punishment of false Teachers, do appertain to the Civil Magistrate and Nobility of any Realm. I am not ignorant that Satan of old time, for maintenance of his darkness, hath obtained of the blind world two chief points: The former, He hath persuaded to Princes, Rulers, and Magistrates, That the feeding of Christ's Flock appertaineth nothing to their charge, but that it is rejected upon the Bishops, and State Ecclesiastical. And secondly, That the Reformation of Religion, be it never so corrupt, and the punishment of such as be sworn Soldiers in their kingdom, are exempted from all Civil power, and are reserved to themselves, and to their cognizance. But that no offender may justly be exempted from punishment; and that the ordering and reformation of Religion, with the instruction of subjects, doth especially appertain to the Civil Magistrate, shall God's perfect Ordinance, his plain Word, and the facts and examples of those that of God are highly praised, most evidently declare.

When God did establish his Law, Statutes and Ceremonies in the midst of Israel, he did not exempt the matters of Religion from the power of Moses, but as he gave him charge over the Civil policy, so he put in his mouth and his hand; that is, he first revealed to him, and thereafter commanded to put in practice whatsoever was to be taught or done in matters of Religion. Nothing did God reveal particularly to Aaron, but altogether was he commanded to depend from the mouth of Moses: Yea, nothing was he permitted to do to himself, or to his children, either in his or their Inauguration and Sanctification to the Priesthood, but all was committed to the care of Moses, and therefore were these words so frequently repeated to Moses, Thou shalt separate Aaron and his sons from the midst of the people of Israel, that they may execute the Office of the Priesthood; thou shalt make them Garments, thou shalt anoint them, thou shalt wash them, thou shalt fill their hands with Sacrifice. And so forth of every Rite and Ceremony that was to be done unto them, especial commandment was given unto Moses, That he should do it. Now if Aaron and his sons were subject to Moses, that they did nothing but at his commandment, Who dare be so bold as to affirm, That the Civil Magistrate hath nothing to do in matters of Religion? For seeing that then God did so straitly require, That even those who did bear the figure of Christ, should receive from the Civil power as it were their Sanctification, and entrance into their Office: And seeing also that Moses was so far preferred to Aaron, that the one commanded, and the other did obey, Who dare esteem that the Civil power is now become so profane in God's eyes, that it is sequestered from all intromission with the matters of Religion. The holy Ghost in divers places declareth the contrary. For one of the chief Precepts commanded to the King, when that he should be placed in his Throne, was to write the example of the Book of the Lord's Law, that it should be with him, that he might read in it all the days of his life, that he might learn to fear the Lord his God, and to keep all the words of his Law and his Statutes to do them. This Precept he requireth, not only that the King should himself fear God, keep his Law and Statutes, but that also he, as the chief Ruler, should provide that God's true Religion should be kept inviolated of the people and flock which by God was committed to his charge. And this did not only David and Solomon perfectly understand, but also some godly Kings in Judah, after the apostasy and idolatry that infected Israel by the means of Jeroboam, did employ their understanding, and execute their power in some notable Reformations: For Asa and Jehoshaphat Kings in Judah, finding the Religion altogether corrupt, did apply their hearts (saith the holy Ghost) to serve the Lord, and to walk in his ways: And thereafter doth witness, That Asa removed from Honors his mother (some say grand-mother) because she had committed, and labored to maintain Idolatry. And Jehoshaphat did not only refuse strange gods himself, but also destroying the chief Monuments of Idolatry, did send forth the Levites to instruct the people. Whereof it is plain, That the one and the other did understand such Reformations to appertain to their duties. But the facts of Hezekiah and of Josiah do more clearly prove the power and duty of the Civil Magistrate in Reformation of Religion: Before the Raign of Hezekiah Religion was so corrupt, that the doors of the House of the Lord were shut up, the Lamps were extinguished, no Sacrifice was orderly made: But in the first year of his Rain, in the first month of the same, did the King open the doors of the Temple, bring in the Priests and Levites, and assembling them together, did speak unto them as followeth: Hear me, O ye Levites, and be ye sanctified now, and sanctify also the House of the Lord God of your fathers, and carry forth all filthiness (he meaneth, All monuments and vessels of Idolatry) for our fathers have transgressed, and have committed wickedness in the eyes of the Eternal our God, they have left him, and turned their faces from the Tabernacle of the Lord; and therefore is the wrath of the Lord come upon Judah and Jerusalem: Behold, our fathers have fallen by the sword, our sons, daughters, and wives are led into Captivity: But now have I purposed in my heart to make a Covenant with the Lord God of Israel, that he may turn the wrath of his fury from us. And therefore my sons (he sweetly exhorteth) be not faint, for the Lord hath chosen you to stand in his presence, and to serve him.

Such as be not more then blind, clearly may perceive that the King doth acknowledge, That it appertained to his charge, To reform the Religion. To appoint the Levites to their charges, and To admonish them of their Duty and Office: Which thing he most evidently declareth, writing his Letters to all Israel, to Ephraim and Manasseh, and sent the same by the hands of Messengers, having this tenor:

You sons of Israel, return to the Lord God of Abraham, Isaac, and Israel, and he shall turn to the residue that resteth from the hands of Assur: Be not as your fathers and as your brethren were, who have transgressed against the Lord God of their fathers, who hath made them desolate, as you see. Hold not your heart therefore, but give your hand unto the Lord, return unto his Sanctuary, serve him, and he shall show mercy unto you, to your sons and daughters that be in Bondage; for he is pitiful, and easy to be entreated.

Thus far did Hezekiah by Letters and Messengers provoke the people, declined from God, to repentance; not only in Judah where he reigned lawful King, but also in Israel, subject then to another King. And albeit that by some wicked men his Messengers were mocked, yet as they lacked not their just punishment (for within six days after Samaria was destroyed, and Israel led captive by Salmanazar ) so did not the zealous King Hezekiah desist to prosecute his duty in restoring the Religion to God's perfect Ordinance, removing all abominations.

The same is to be read of Josiah, who did not only restore the Religion, but did further destroy all Monuments of Idolatry which of long time had remained: For it is written of him, That after that the Book of the Law was found, and that he asked counsel at the Prophetess Hulda, he sent and gathered all the Elders of Judah and Jerusalem, and standing in the Temple of the Lord, he made a Covenant, That all the people, from the great to the small, should walk after the Lord, should observe his Law, Statutes, and Testimonies, with all their heart, and with all their soul; and that they should ratify and confirm whatsoever was written in the Book of God. He further commanded Hilkias the high Priest, and the Priests of the inferior Order, That they should carry forth of the Temple of the Lord all the vessels that were made to Baal, which he burnt, and did carry their powder to Bethel. He did further destroy all Monuments of Idolatry, yea, even those that had remained from the days of Solomon ; he did burn them, stamp them to Powder, whereof one part he scattered in the brook Kidron, and the other part upon the Sepulchers and Graves of the Idolaters, whose bones he did burn upon the Altars where before they made Sacrifice not only in Judah, but also in Bethel, where Jeroboam had erected his Idolatry: yea, he further proceeded, and did kill the Priests of the high places, who were Idolaters, and had deceived the people; he did kill them, I say, and burnt their bones upon their own Altars, and so returned to Jerusalem. This Reformation made Josiah, and for the same obtained this Testimony of the holy Ghost, That neither before him nor after him was there any such King, who returned to God with his whole soul, and with all his strength, according to all the Law of Moses.

Of which Histories it is evident, That the Reformation of Religion in all points, together with the punishment of false Teachers, doth appertain to the power of the Civil Magistrate: For what God required of them, his justice must require of others having the like charge and Authority; what he did approve in them, he cannot but approve in all others who with like zeal and sincerity do enterprise to purge the Lord's Temple and Sanctuary. What God required of them, it is before declared; to wit, That most diligently they should observe his Law, Statutes and Ceremonies. And how acceptable were their facts to God, doth he himself witness; For to some he gave most notable Victories without the hand of man; and in their most desperate dangers, did declare his especial favor towards them by signs supernatural: To other he so established the Kingdom, that their enemies were compelled to stoup under their feet. And the names of all he hath registered not only in the Book of life, but also in the blessed remembrance of all posterities since their days, which also shall continue till the coming of the Lord Jesus, who shall reward with the Crown of Immortality not only them but also such as unfeignedly study to do the will, and to promote the glory of his heavenly father in the midst of this corrupted Generation. In consideration whereof ought you, my Lord's, all delay set apart, to provide for the Reformation of Religion in your Dominions and Bounds, which now is so corrupt, that no part of Christ's Institution remaineth in the Original purity; and therefore of necessity it is, That speedily ye provide for Reformation, or else ye declare yourselves not only void of love towards your subjects, but also to live without care of your own salvation, yea, without all fear and true reverence of God. Two things perchance may move you to esteem these histories before briefly touched, to appertain nothing to you: First, Because you are no Jews, but Gentiles. And secondly, Because you are no Kings, but Nobles in your Realm. But be not deceived; for neither of both can excuse you in God's presence from doing his duty, for it is a thing more then certain, That whatsoever God required of the Civil Magistrate in Israel or Judah concerning the observation of true Religion during the time of the Law, the same doth he require of lawful Magistrates professing Christ Jesus in the time of the Gospel, as the holy Ghost hath taught us by the mouth of David ( Psal. 2.) saying, Be learned, you that judge the earth, kiss the Son, lest that the Lord wax angry, and that ye perish away. This Admonition doth not extend to the Judges under the Law only, but doth also include all such as be promoted to Honors in the time of the Gospel, when Christ Jesus doth reign and fight in his Spiritual Kingdom, whose enemies in that Psalm be first most sharply taxed, their fury expressed, and vanity mocked; and then are Kings and Judges, who think themselves free from all Law and Obedience, commanded to repent their former blind rage; and Judges are charged to be learned; and last, are commanded to serve the Eternal God in fear, to rejoice before him in trembling, to kiss the Son, that is, To give him most humble Obedience: Whereof it is evident, That the Rulers, Magistrates, and Judges now in Christ's Kingdom, are no less bound to Obedience unto God, then were those under the Law: And how is it possible that any should be obedient, who despiseth his Religion, in which standeth the chief glory that man can give to God, and is a service which God especially requireth of Kings and Rulers? Which thing Saint Augustine plainly did note, writing to one Boniface a man of War, according to the same argument and purpose which I labor to persuade your Honors: For after that he hath in that his Epistle declared the difference betwixt the heresy of the Donatists and Arians, and hath somewhat spoken of their cruelty, he showeth the way how their fury should and ought to be repressed, and that it is lawful for the unjustly afflicted to seek support and defense at godly Magistrates; for thus he writeth, Either must the Verity be kept close, or else must their cruelty be sustained. But if the Verity should be concealed, not only should none be saved, but also should many be lost through their deceit. But if by Preaching of the Verity their fury should be provoked more to rage, and by that means yet some were delivered, and made strong, yet should fear hinder many weaklings to follow the Verity, if their rage be not stayed. In these first words Augustine showeth three reasons why the afflicted Church in those days called for the help of the Emperor, and of godly Magistrates, against the fury of the persecutors. The first, The Verity must be spoken, or else mankind shall perish in error. The second, The Verity being plainly spoken, provoketh the adversaries to rage. And because that some did allege, That rather we ought to suffer all injury, then to seek support by man, he addeth the third reason; to wit, That many weak ones be not able to suffer persecution and death for the Truths sake, to whom not the less respect ought to be had, that they may be won from their error, and so be brought to greater strength.

Oh that the Rulers of this age would ponder and weigh the reasons of this godly Writer, and provide the remedy, which he requireth in these words following; Now when the Church was thus afflicted, if any think, That rather they should have sustained all calamity, then that help should have been asked of Christian Emperors by the godly, he doth not well to advert, That of such negligence no good counts nor reason could be given: For where such as would that no just Laws should be made against their impiety, allege, That the Apostles sought no such things of the Kings of the earth, they do not consider, That the time was other then it is now, and that all things are done in their own time. What Emperor then believed in Christ, that he should serve him in making Laws for godliness against impiety? While that saying of the Prophet was complete, Why hath Nations raged, and people have imagined vanity? The Kings of the earth have stood up, and Princes have convened together against the Lord, and against his Anoynted. That which is after in the same Psalm, was not yet come to pass: And now understand, O ye Kings, be learned you that judge the earth, serve the Lord in fear, and rejoice to him with trembling. How do Kings serve the Lord in fear, but in punishing, and by a godly severity forbidding those things which are done against the Commandment of the Lord? For otherwise doth he serve the Lord in so far as he is man, otherwise in so far as he is King. In so far as he is a man, he serveth him by living faithfully; but because he is also King, he serveth establishing Laws that command the things that be just, and that with a convenient rigor forbid things contrary. As Hezekiah served destroying the Groves, the Temples of Idols, and the places which were built against God's Commandment. So served also Josiah, doing the same. So the King of the Ninevites compelling the whole City to mitigate the fury of the Lord. So served Darius, giving into the power of Daniel the Idol to be broken, and his enemies to be cast to the Lions. So served Nebuchad-nezzar, by a terrible Law forbidding all that were in his Realm to blaspheme God. Herein therefore do Kings serve the Lord, in so far as they are Kings, when they do those things to serve him, which none except Kings be able to do. He further proceedeth, and concludeth, That as when wicked Kings do reign, impiety cannot be bridled by Laws, but rather is tyranny exercised under the title of the same; So is it a thing without all reasons, That Kings professing the knowledge and honor of God, should not regard nor care who did defend nor who did oppugn the Church of God in their Dominions.

By these words of this ancient and godly Writer, your Honors may perceive what I require of you, to wit, To repress the tyranny of your Bishops, and to defend the innocents professing the Truth. He did require of the Emperor and Kings in his days professing Christ, and manifestly concludeth, That they cannot serve Christ, except that so they do. Let not your Bishops think that Augustine speaketh for them, because he nameth the Church: Let them read and understand, That Augustine writeth for that Church which professeth the Truth, and doth suffer persecution for the defense of the same, which your Bishops do not, but rather with the Donatists and Arians do cruelly persecute all such as boldly speak Christ's Eternal Verity, to manifest their impiety and abomination. But thus much we have of Augustine, That it appertaineth to the obedience and service which Kings owe to God, as well now in the time of the Gospel, as before under the Law, to defend the afflicted for matters of Religion, and to repress the fury of the persecutors by the rigor and severity of godly Laws. For which cause, no doubt, Isaiah the Prophet saith, That Kings should be nourishers of the Church of God, that they should abase their heads, and lovingly embrace the children of God. And thus, I say, your Honors may evidently see, That the same Obedience doth God require of Rulers and Princes in the time of the Gospel, that he required in the time of the Law.

If you do think that the Reformation of Religion, and defense of the afflicted doth not appertain to you, because you are no Kings, but Nobles and States of a Realm, in two things you are deceived: First, In that you do not advert, That David requireth as well that the Princes and Judges of the earth to be learned, and that they serve and fear God, as that he requireth that Kings repent. If you therefore be Judges and Princes (as no man can deny you to be) then by the plain words of David you are charged to be learned, to serve and fear God; which ye cannot do, if ye despise the Reformation of his Religion. And this is your first error.

The second is, That ye neither know your duty which ye owe to God, neither yet your Authority which of him ye have received, if ye for pleasure or fear of any earthly man despise God's true Religion, and contemn your brethren that in his Name call for your support. Your duty is to hear the voice of the Eternal your God, and unfeignedly to study to follow his Precepts; who, as is before said, of special mercy hath promoted you to Honors and Dignity. His chief and principal Precept is, That with reverence ye receive and embrace his only beloved Son Jesus; That ye promote to the uttermost of your powers his true Religion; and That ye defend your brethren and subjects, whom he hath put under your charge and care. Now if your King be a man ignorant of God, enemy to his true Religion, blinded by Superstition, and a persecutor of Christ's members, Shall ye be execused, if with silence ye pass over his iniquity? Be not deceived, my Lord's, ye are placed in Authority for another purpose then to flatter your King in his folly and blind rage; to wit, That as with your bodies, strength, riches and wisdom ye are bound to assist and defend him in all things which by your advice he shall take in hand for God's glory, and for the preservation of his Common-wealth and subjects; so by your authorities, counsel, and admonition, ye are bound to correct and repress whatsoever ye know him to attempt expressly repugning to God's Word, Honor and glory, or what ye shall espy him to do, be it by ignorance, or be it by malice, against his subjects, great or small: Of which last part of your obedience if you defraud your King, ye commit against him no less Treason, then if ye did extract from him your due and promised support, when by his enemies unjustly he were pursued. But this part of their duty, I fear, do a small number of the Nobility of this age rightly consider; neither yet will they understand that for that purpose hath God promoted them: For now the common song of all men is, We must obey our Kings, be they good or bad; For God hath commanded it. But horrible shall the vengeance be, that shall be poured forth upon such blasphemers of God his holy Name and Ordinance; For it is no less blasphemy to say, That God hath commanded Kings to be obeyed, when they command impiety, then to say, That God by his Precept is author and maintainer of all iniquity. True it is, God hath commanded Kings to be obeyed; but like true it is, That in things which they commit against his glory, or when cruelly without cause they rage against their brethren the members of Christ's body, he hath commanded no obedience, but rather he hath approved, yea and greatly rewarded such as have opposed themselves to their ungodly commandments and blind rage; as in the examples of the three Children, of Daniel and Abdemelech it is evident. The three Children would neither bow nor stoup before the golden Image at the commandment of the great King Nebuchadnezzar. Daniel did openly pray, his windows being open, against the established Law of Darius and of his Council. And Abdemelech feared not to enter in before the presence of Zedekiah, and boldly to defend the cause and innocence of Jeremiah the Prophet, whom the King and his Council had condemned to death. Everyone of these facts should this day be judged foolish, by such as will not understand what God doth require of his children, when his Verity is oppugned, or his glory called in doubt: such men, I say, as prefer man to God, and things present, to the heavenly inheritance, should have judged everyone of these stubborn inobedience, foolish presumption and singularity, or else bold controlling of the King and his wise Council. But how acceptable in God's presence was this resistance to the ungodly commandments and determinations of their King, the end did witness; for the three children were delivered from the Furnace of fire, and Daniel from the Den of Lions, To the confusion of their enemies, To the better instruction of the ignorant Kings, and To the perpetual comfort of God's afflicted children. And Abdemelech, in the day of the Lord's Visitation, when the King and his Council did drink the bitter cup of God's Vengeance, did find his life for a prey, and did not fall by the edge of the sword, when many thousands did perish: And this was signified unto them by the Prophet himself, at the commandment of God, before that Jerusalem was destroyed. This promise and cause were recited unto him in these words, I will bring my words upon this City unto evil, and not unto good; but most assuredly I shall deliver thee, because thou hast trusted in me, saith the Lord. The trust and hope which Abdemelech had in God, made himself bold to oppose himself, being but one, to the King and to his whole Council, who had condemned to death the Prophet, whom his conscience did acknowledge to be innocent: for thus did he speak in presence of the King, sitting in the Port of Benjamin; My Lord the King, (saith Abdemelech ) these men do wickedly in all things that they have done to Jeremy the Prophet. Advert and take heed, my Lord's, that the men who had condemned the Prophet, were the King, his Princes and Council, and yet did one man accuse them all of iniquity, and did boldly speak in the defense of him, of whose innocence he was persuaded: And the same, I say, is the duty of every man in his Vocation, but chiefly of the Nobility, which is joined with their kings, to bridle and repress their folly and blind rage: Which thing if the Nobility do not, neither yet labor to do, as they are Traitours to their Kings, so do they provoke the wrath of God against themselves, and against the Realm, in which they abuse the Authority which they have received of God, to maintain Virtue, and to suppress Vice. And hereof I would your Honors were most certainly persuaded, That God will neither excuse Nobility nor people, but the Nobility least of all that obey and follow their Kings in manifest iniquity; but with the same vengeance will God punish the Prince, People, and Nobility conspiring together against him and his Holy Ordinances; as in the punishment upon Pharaoh, Israel, Judah, and Babylon, is evidently to be seen; for Pharaoh was not drowned alone, but his Captains, Charets, and great Army drank the same Cup with him. The Kings of Israel and Judah were not punished without company, but with them were murdered the Counselors, their Princes imprisoned, and their people led Captive: And why? because none was found so faithful to God, that he durst enterprise to resist, nor gainstand the manifest impiety of their Princes. And therefore was God's wrath poured forth upon the one and the other. But the more ample discourse of this argument I defer to better opportunity; only at this time I thought expedient to admonish you, That before God it shall not excuse you to allege, We are no Kings and therefore neither can we reform Religion, nor yet defend such as be persecuted. Consider, my Lord's, that ye are powers ordained of God (as before is declared) and therefore doth the Reformation of Religion, and the defense of such as unjustly are oppressed, appertain to your charge and care; which thing shall the Law of God (universally given to be kept of all men) most evidently declare; which is my last and most assured reason, why (I say) ye ought to remove from your Honors, and to punish with death such as God hath condemned by his own mouth.

After that Moses had declared what was true Religion, to wit, To honor God as he commanded, adding nothing to his Word, neither yet diminishing anything from it; and after also that vehemently he had exhort-the same Law to be observed, he denounced the punishment against the Transgressors, in these words, If thy brother, son, daughter, wife or neighbor, whom thou lovest as thine own life, solicitate thee secretly, saying, Let us go serve other gods, whom neither thou, nor thy fathers have known, consent not to him, hear him not, let not thine eye spare him, show him no indulgency or favor, hide him not, but utterly kill him, let thy hand be the first upon him, that he may be slain, and after the hand of the whole people. Of these words of Moses are two things appertaining to our purpose, to be noted; The first is, that such as solicitate only to Idolatry, ought to be punished to death, without favor or respect of person; For he that will not suffer man to spare his son, his daughter, nor his wife, but straitly commandeth punishment to be taken upon the idolaters (have they never so nigh conjunction with us) will not wink at the Idolatry of others, of what state or condition soever they be.

It is not unknown, That the Prophets had Revelations of God, which were not common to the people; as Samuel had the Revelation that Eli and his posterity should be destroyed, That Saul should first be King, and thereafter, That he should be rejected; That David should reign for him. Michaiah understood by Vision, That Ahab should be killed in the Battle against the Syrians. Elias saw that dogs should eat Jezebel in the Forts of Jezreel▪ Elisha did see hunger come upon Israel by the space of seven years. Jeremiah did foresee the destruction of Jerusalem, and the time of their Captivity. And so divers other Prophets had divers Revelations of God, which the people did not otherwise understand, but by their affirmation; and therefore in those days were the Prophets named Seers, because that God did open unto them that which was hid from the multitude. Now if any man might have claimed any privilege from the rigor of the Law, or might have justified his fact, it should have been the Prophet: For he might have alleged for himself his singular Prerogative that he had above other men, to have God's Will revealed unto him by Vision or by Dream; or, That God had declared particularly unto him, that his pleasure was, To be honored in that manner, in such a place, and by such means. But all such excuses doth God remove, commanding, That the Prophet that shall so solicitate the people to serve strange God's, shall die the death, notwithstanding that he allege for himself Dream, Vision, or Revelation; yea, although he promise miracles; and although that such things as he promised should come to pass, yet I say commandeth God that no credit be given to him, but that he die the death, because he teacheth apostasy and defection from God. Hereby your Honors may easily see, That none provoking the people to Idolatry, ought to be exempted from the punishment of death: For if neither that inseparable Conjunction which God himself hath sanctified betwixt man and wife, neither that unspeakable love grafted in nature, which is betwixt the father and the son, neither yet that reverence which God's people ought to bear to the Prophets, can excuse any man to spare the offender, or to conceal his offense: What excuse can man pretend, which God will accept? Evident it is, That no state, condition, nor honor can exempt the Idolater from the hands of God, when he shall call him to account, or shall inflict punishment upon him for his offense: How shall it then excuse the people, that they, according to God's Commandment, punish not to death such as shall solicitate, or violently draw the people to Idolatry?

And this is the first which I would your Honors should note of the former words, to wit, That no person is exempted from punishment, if he can be manifestly convinced to have provoked or led the people to Idolatry: And this is most evidently declared in that solemn Oath and Covenant which Asa made with the people, To serve God, and to maintain his Religion, adding this penalty to the transgressors of it; to wit, That whosoever should not seek the God of Israel should be killed, were he great, or were he small, were it man, or were it woman. And of this Oath was the Lord well pleased, he was found of them, and gave them rest on every part, because they sought him with their whole heart, and did swear to punish the offenders according to the Precept of his Law, without respect of persons. And this is it which I say I would your Honors should note for the first, That no Idolater can be exempted from punishment by God's Law.

The second is, That the punishment of such crimes as are Idolatry, Blasphemy, and others that touch the Majesty of God, doth not appertain to the Kings and chief Rulers only, but also to the whole Body of the people, and to every member of the same, according to the Vocation of every man, and according to that possibility and occasion which God doth minister, to revenge the injury done against his glory, when that impiety is manifestly known: And that doth Moses more plainly speak, in these words; If in any Cities (saith he) which the Lord thy God giveth to thee to dwell in them thou shalt hear this brute, There are some men the sons of Belial passed from thee, and have solicited the Citizens out of their Cities by these words, Let us go and serve strange gods which you have not known; search and inquire diligently, and if it be true that such abomination is done in the midst of thee, thou shalt utterly strike the Inhabitants of that City with the Sword, thou shalt destroy it, and whatsoever is within it; thou shalt gather the spoil of it into the midst of the Market-place, thou shalt burn that City with fire, and the spoil of it to the Lord thy God, that it may be a heap of stones forever; neither shall it be anymore built. Let nothing of that execration cleave to thy hand, that the Lord may turn from thee the fury of his wrath, and be moved towards thee with inward affection.

Plain it is, That Moses speaketh not, nor giveth charge to Kings Rulers and Judges only, but he commandeth the whole Body of the people, yea, and every member of the same, according to their possibility; And who dare be so impudent, as to deny this to be most reasonabl • and just? For seeing that God had delivered the whole Body from Bondage, and to the whole multitude had given his Law, and to the twelve Tribes had he so distributed the inheritance of the Land of Canaan, that no family could complain that it was neglected. Was not the whole and every member addebted to confess and acknowledge the benefits of God? yea, had it not been the part of every man to have studied to keep the possession which he had received? Which thing God did plainly pronounce they should not do, except that in their hearts they did sanctify the Lord God, That they embraced and inviolably kept his Religion established, and finally, except they did cut out iniquity from amongst them, declaring themselves earnest enemies to those abominations, which God declared himself so vehemently to hate, that first he commanded the whole inhabitants of that Country to be destroyed, and all Monuments of there Idolatry to be broken down: And thereafter he also straitly commandeth, That a City declining to Idolatry, should fall by the edge of the sword, and that the whole spoil of the • ame should be burned, no portion of it reserved. To the carnal man this may appear a rigorous and severe judgment; yea, it may rather seem to be pronounced in a rage, then in wisdom: For what City was ever yet, in which to man's judgment were not to be found many innocent persons, as infants, children, and some simple and ignorant souls, who neither did nor could consent to such impiety? And yet we find no exception, but all are appointed to the cruel death. And as concerning the City, and the spoil of the same, man's reason cannot think, but that it might have been better bestowed, then to be consumed with fire, and so to profit no man: But in such cases God's will is, That all creatures stoup, cover their faces, & desist from reasoning, when commandment is given to execute his judgment. Albeit I could adduce divers causes of such severity, yet will I search none other then the holy Ghost hath assigned: First, That all Israel, hearing the judgment, should fear to commit the like abomination. And secondly, That the Lord might turn from the fury of his anger, might be moved towards the people with inward affection, be merciful unto them, and multiply them, according to his Oath made unto their fathers. Which reasons, as they are sufficient in God's children to correct the murmuring of the grudging flesh, so ought they to provoke every man, as before I have said, to declare himself enemy to that which so highly provoketh the wrath of God against the whole people: For where Moses saith, Let the City be burned, and let no part of the spoil cleave to thy hand, that the Lord may return from the fury of his wrath, &c. he plainly doth signify, That by the defection and Idolatry of a few, God's wrath is kindled against the whole, which is never quenched, till such punishment be taken upon the offenders, that whatsoever served them in their Idolatry, be brought to destruction, because that it is execrable and accursed before God, and therefore he will not that it be reserved for any use of his people. I am not ignorant that this Law was not put in execution, as God commanded; But what did thereof ensue and follow, histories declare; to wit, Plague after plague, till Israel and Judah were led in Captivity, as the Books of the Kings do witness. The consideration whereof maketh me more bo • d to affirm, That it is the duty of every man who desireth to escape the plague and punishment of God, To declare himself enemy to Idolatry, not only in heart, hating the same, but also in external gesture, declaring that he lamenteth, if he can do no more, for such abominations. Which thing was shown to the Prophet Ezekiel, when he gave him to understand why he would destroy Judah with Israel ; and that he would remove his glory from the Temple and place that he had chosen, and so pour forth his wrath and indignation upon the City that was full of blood and apostasy, which became so impudent, that it durst be bold to say, The Lord hath left the earth, and seeth not. And this time, I say, the Lord revealed in vision to his Prophet, who they were that should find favor in that miserable destruction; to wit, That those that did mourn and lament for all the abominations done in the City, in whose foreheads did God command to Print and Seal Tau, to the end that the destroyer, who was commanded to strike the rest without mercy, should not hurt them in whom that sign was found. Of these premises, I suppose it be evident, That the punishment of Idolatry doth not appertain to Kings only, but also to the whole people; yea, to every member of the same, according to his possibility: For that is a thing most assured, That no man can mourn, lament, and bewail, for those things which will not remove to the uttermost of his power. If this be required of the whole people, and of every man in his Vocation, What shall be required of you, my Lord's, whom God hath raised up to be Princes and Rulers above your Brethren, whose hands he hath armed with the sword of Justice, yea, whom he hath appointed to be as Bridles to repress the rage and insolency of your Kings, whensoever they pretend manifestly to transgress God's blessed Ordinance? If any think that this my affirmation touching the punishment of Idolaters be contrary to the practice of the Apostles, who finding the Gentiles in Idolatry, did call them to repentance▪ requiring no such punishment; let the same man understand, That the Gentiles, before the preaching of Christ, lived, as the Apostle speaketh, Without God in the World, drowned in Idolatry, according to the blindness and ignorance, in which they were holden as a profane Nation, whom God had never openly avowed to be his people, had never received in his household, neither given unto them his Laws to be kept in Religion nor Policy, and therefore did not the holy Ghost, calling them to repentance, require of them any corporal punishment, according to the rigor of the Law, unto the which they were never subjects, as they that were strangers from the Common-wealth of Israel. But if any think, That after that the Gentiles were called from their vain conversation, and by embracing Christ Jesus, were received in the number of Abraham's children, and so made one people with the Jews believing: If any think, I say, That then they were not bound to the same obedience which God required of his people Israel, when he confirmed his League and Covenant with them; the same appeareth to make Christ inferior to Moses, and contrarious to the Law of his heavenly Father: For if the contempt or transgression of Moses Law was worthy of death, What should we judge the contempt of Christ's Ordinance to be? (I mean, after they be once received.) And if Christ be not come to dissolve, but to fulfill the Law of his heavenly Father, Shall the liberty of his Gospel be an occasion that the especial glory of his Father be trodden underfoot, and regarded of no man? God forbid. The especial glory of God is, That such as profess themselves to be his people, should hearken to his voice: And amongst all the voices of God revealed to the world, touching punishment of vices, is none more evident, neither more severe, then is that which is pronounced against Idolatry, the teachers and maintainers of the same: And therefore I fear not to affirm, That the Gentiles (I mean, every City, Realm, Province, or Nation amongst the Gentiles, embracing Christ Jesus, and his true Religion) be bound to the same League and Covenant that God made with his people Israel, when he promised to root out the Nations before them, in these words, Beware that thou make not any Covenant with the Inhabitants of the Land, to the which thou comest, lest perchance that this come in ruin, that is, be destruction to thee; but thou shalt destroy their Altars, break their Idols, and cut down their Groves: Fear no strange God's, nor worship them, neither yet make you sacrifice to them: But the Lord, who in his great power, and out-stretched arm hath brought you out of the Land of Egypt, shall you fear, him shall you honor, him shall you worship, to him shall you make Sacrifice, his Statutes, Judgments, Laws, and Commandments you shall keep and observe. This is the Covenant which I have made with you, saith the Eternal, forget it not, neither yet fear ye other gods; but fear you the Lord your God, and he shall deliver you from the hands of all your enemies. To this same Law and Covenant are the Gentiles no less bound, then sometime were the Jews, whensoever God doth illuminate the eyes of any multitude, Province, people, or City, and putteth the sword in their own hand to remove such enormities from amongst them, as before they knew to be abominable; then (I say) are they no less bound to purge their Dominions, Cities, and Countries from Idolatry, then were the Israelites, what time they received the Possession of the Land of Canaan. And moreover, I say, If any go about to erect and set up Idolatry, or to teach defection from God, after that the verity hath been received and approved, that then not only the Magistrates, to whom the sword is committed; but also the people are bound by that Oath, which they have made to God, to revenge to the utmost of their power, the injury done against his Majesty.

In universal desections, and in a general revolt, such as was in Israel after Jeroboam, there is a divers consideration; for then, because the whole people were together conspired against God, there could none be found that would execute the punishment which God had commanded, till God raised up Jehu, whom he appointed for that purpose. And the same is to be considered in all other general defections, such as this day be in the Papistry, where all are blinded, and all are declined from God, and that of long continuance, so that no ordinary Justice can be executed, but the punishment must be reserved to God, and unto all such means as he shall appoint: But I speak of such a number as after they have received God's perfect Religion, do boldly profess the same, notwithstanding, that some, or the most part fall back (as of late days was in England ) unto such a number, I say, it is lawful to punish the Idolaters with death, if by any means God give them power: For so did Joshua and Israel determine to have done against the children of Reuben, Gad, and Manasseh, for their suspected Apostasy and defection from God. And the whole Tribes did in very deed execute that sharp judgment against the Tribe of Benjamin for a less offense then for Idolatry. And the same ought to be one wheresoever Christ Jesus and his Evangel is so received in any Realm, Province, or City, that the Magistrates and people have solemnly avowed and promised to defend the same, as under King Edward of late days was done in England. In such places, it is not only lawful to punish to the death, such as labor to subvert the true Religion, but the Magistrates and people are bound so to, unless they will provoke the wrath of God against themselves. And therefore, I fear not to affirm, That it had been the duty of the Nobility, Judges, Rulers, and people of England, to have resisted and gain-standed Mary their Queen, with all the sort of her Idolatrous Priests, together with all such as should have assisted her, when that she and they openly began to suppress Christ's Evangel, to shed the blood of the Saints of God, and to erect that most devilish Idolatry, the Papistical abominations, and his usurped tyranny, which once most justly by common Oath was banished from that Realm. But because I cannot at this present discuss this argument as it appertaineth, I am compelled to omit it to better opportunity; and so returning to your Honors, I say, That if ye confess yourselves baptized in the Lord Jesus, as of necessity ye must confess, That the care of Religion doth appertain to your charge: And if ye know that in your hands God hath put the sword, for the causes above expressed, then can ye not deny, but that the punishment of obstinate and malapert Idolaters (such as all your Bishops be) doth appertain to your Office, if after admonition they continue obstinate. I am not ignorant what be the vain defences of your proud Prelates; they claim, first, A prerogative and privilege, That they are exempted, and that by consent of Councils and Emperouts, from all Jurisdiction of the Temporalty. And secondly, when they are convinced of manifest impiety, abuses and enormities, as well in their manners, as in Religion; neither fear nor shame they to affirm, That things so long established, cannot suddenly be reformed, although they be corrupted; but with process of time they promise to take order. But in few words, I answer, That no privilege granted against the Ordinance and Statutes of God is to be observed, although all Councils and men on the earth have appointed the same: But against God's Ordinance it is, That Idolaters, murderers, false Teachers, and Blasphemers, shall be exempted from punishment, as before is declared; and therefore in vain it is, that they claim for privilege, when God saith, The murderer shalt thou drive from my Altar, that he may die the death. And as to the Order and Reformation which they promise, that is to be looked or hoped for, when Satan, whose children and slaves they are, can change his nature. This answer, I doubt not, shall suffice the sober and godly reader: But yet, to the end that they may further see their own confusion, and that your Honors may the better understand what ye ought to do in so manifest a corruption and defection from God, I ask of them, What assurance they have of this their immunity, exemption or privilege? Who is the author of it? And what fruit it hath produced? And first I say, That of God they have no assurance, neither yet can he be proved to be author of any such privilege. But the contrary is easy to be seen; for God in establishing his Orders in Israel, did so subject Aaron (in his Priesthood being the figure of Christ) to Moses, that he feared not to call him in judgment, and to constrain him to give accounts of his wicked deed in consenting to Idolatry, as the History doth plainly witness; for thus it is written; Then Moses took the Calf which they had made, and burned it with fire, and did grind it to powder; and scattering it in the water, gave it to drink to the children of Israel, declaring thereby the vanity of their Idol, and the abomination of the same: And thereafter Moses said to Aaron, What hath this people done to thee, that thou shouldest bring upon it so a great sin?

Thus, I say, doth Moses call Aaron, and accuse him of the destruction of the whole people; and yet he perfectly understood that God had appointed him to be the high Priest, That he should bear upon his shoulders and upon his breast the names of the twelve Tribes of Israel, for whom he was appointed to make sacrifice, prayers, and supplications. He knew his dignity was so great, that only he might enter within the most holy place; but neither could his Office nor dignity exempt him from judgment, when he had offended. If any object, Aaron at that time was not anointed, and therefore was he subject to Moses ; I have answered, That Moses being taught by the mouth of God did perfectly understand to what dignity Aaron was appointed, and yet he feared not to call him in judgment, and to compel him to make answer for his wicked fact. But if this answer doth not suffice, yet shall the Holy Ghost witness further in the matter. Solomon removed from honor Abiathar being the High Priest, and commanded him to cease from all function, and to live as a private man. Now if the Unction did exempt the Priest from Jurisdiction of the Civil Magistrate, Solomon did offend and injured Abiathar ; for he was Anointed, and had carried the Ark before David ; But God doth not reprove the fact of Solomon, neither yet doth Abiathar claim any prerogative by the reason of his Office, but rather doth the Holy Ghost approve the fact of Solomon, saying, Solomon ejected forth Abiathar, that he should not be the Priest of the Lord, that the word of the Lord might be performed which he spake upon the house of Eli. And Abiathar did think that he obtained great favor, in that he did escape the present death, which by his Conspiracie he had deserved. If any yet reason, That Abiathar was no otherwise subject to the judgment of the King, but as he was appointed to be the executor of that sentence, which GOD before had pronounced, as I will not greatly deny that reason, so require I that every man consider, That the same God who pronounced sentence against Eli and his house, hath pronounced also, That Idolaters, Whore-mongers, Murderers and Blasphemers, shall neither have portion in the Kingdom of God, neither ought to be permitted to bear any Rule in his Church and Congregation. Now if the Unction and Office saved not Abiathar, because that God's sentence must needs be performed, Can any privilege granted by man be a Buckler to malefactors, that they shall not be subject to the punishments pronounced by God? I think no man will be so foolish as so to affirm; for a thing more then evident it is, That the whole Priesthood in the time of the Law was bound to give obedience to the Civil Powers; and if any member of the same was found criminal, the same was subject to the punishment of the Sword which God had put into the hand of the Magistrate. And this Ordinance of his Father did not Christ disannul, but rather did confirm the same, commanding Tribute to be paid for himself and for Peter ; who perfectly knowing the mind of his Master, writeth thus in his Epistle; Submit yourselves to all manner of Ordinance of man (he excepteth such as be expressly repugning to God's Commandment) for the Lord's sake, whether it be to the King, as to the chief Head, or unto Rulers, as unto them that are sent by him for punishment of evil doers, and for the praise of them that do well. The same doth the Apostle Saint Paul most plainly command in these words; Let every soul be subject to the Superior Powers. Which places make evident, That neither Christ, neither his Apostles, hath given any assurance of this immunity and privilege which men of Church (as they will be termed) do this day claim: Yea, it was a thing unknown to the Primitive Church many years after the days of the Apostles: For Chrysostom, who served in the Church at Constantinople four hundredth years after Christ's Ascension, and after that corruption was greatly increased, doth yet thus write upon the foresaid words of the Apostle, This precept (saith he) doth not appertain to such as be called seculars only, but even to those that be Priests and religious men: And after he addeth, Whether thou be Apostle, Evangelist, Prophet, or whosoever thou be, thou canst not be excepted from this subjection. Hereof it is plain Chrysostom did not understand that God had exempted any person from obedience and subjection of the Civil Power, neither yet that he was Author of such exemption and privilege, as Papists do this day claim. And the same was the judgment and uniform Doctrine of the Primitive Church for many years after Christ.

Your Honors do wonder, I doubt not, from what Fountain then did this their immunity (as they term it) and singular privilege spring; I shall shortly touch that, which is evident in their own Law and Histories. When the Bishops of Rome, the very Antichrists had partly by fraud, and partly by violence usurped the superiortie of some places in Italy, and most unjustly had spoiled the Emperors of their Rents and possessions, and had also murdered some of their Officers, as Histories do witness, then began Pope after Pope to practice and devise, how they should be exempted from the judgment of Princes, and from the equity of Laws; and in this point they were most vigilant, till at length iniquity did so prevail in their hands, according as Daniel had before prophesied of them, that this sentence was pronouned, Neither by the Emperor, neither by the Clergy, neither yet by the people shall the Judge be judged. God will (saith Symmachus ) that the causes of others be determined by men, but without all question he hath reserved the Bishop of this Seat (understanding Rome ) to his own judgment. And hereof diverse Popes, and Expositors of their Laws would seem to give reasons; for saith Agatho, All the Precepts of the Apostolic Seat are assured, as by the voice of God himself. The Author of the gloss upon this Canon, affirmeth, That if all the world would pronounce sentence against the Pope, yet should his sentence prevail; For (saith he) the Pope hath a Heavenly will, and therefore he may change the nature of things, he may apply the substance of one thing to another, and of nothing he may make somewhat; and that sentence, which was nothing (that is) by his mind false and unjust, he may make somewhat that is true and just; for (saith he) in all things that please him his will is for reason; neither is there any man that may ask of him, Why doest thou so? for he may dispence above Law, and of injustice he may make justice; for he hath the fullness of all power. And many other blasphemous sentences did they pronounce everyone after other, which for shortness sake I omit, till at the end they obtained this most horrible Decree; That, albeit in life and conversation they were so wicked, and detestable, that not only they condemned themselves, but that also they drew to Hell and perdition many thousands with them, yet that none should presume to reprehend or rebuke them. This being established for the Head (albeit not without some contradiction, for some Emperors did require due obedience of them, as God's Word commanded, and ancient Bishops had given before to Emperors, and to their Laws, but Satan so prevailed in his suite before the blind world, that the former sentences were confirmed, which power being granted to the Head) then began provision to be made for the rest of the members in all Realms and Countries, where they made residence; the residence whereof we see to be this, that none of that pestilent generation (I mean the vermin of the Papistical Order) will be subject to any Civil Magistrate, how enormous soever his crime be, but will be reserved to their own Ordinary, as they term it: And what fruits have hereof ensued, be the word never so blind, it cannot but witness; for how their Head that Roman Antichrist hath been occupied ever since the granting of such privileges, Histories do witness, and of late the most part of Europa, subject to the plague of God, to fire and sword, by his procurement hath felt, and this day doth feel: The pride, ambition, envy, excess, fraud, spoil, oppression, murder, filthy life and incest, that is used and maintained amongst that rabble of Priests, Friers, Monks, Cannons, Bishops, and Cardinals, cannot be expressed. I fear not to affirm, neither doubt I to prove, that the Papistical Church is further degenerate from the purity of Christ's Doctrine, from the footsteps of the Apostles, and from the manners of the primitive Church, then was the Church of the Jews from God's holy Statutes, what time it did crucify Christ Jesus the only Messias, and most cruelly persecute his Apostles: And yet will our Papists claim their privileges and ancient Liberties, which if you grant unto them, my Lord's, ye shall assuredly drink the cup of God's vengeance with them, and shall be reputed before his presence, companions of Thieves, and maintainers of Murderers, as is before declared; for their immunity and privilege, whereof so greatly they boast, is nothing else, but as if Thieves, Murderers, or Briggands should conspire amongst themselves, that they would never answer in judgment before any lawful Magistrate, to the end that their theft and murder should not be punished; even such (I say) is their wicked privilege, which neither they have of God the Father, neither of Christ Jesus, who hath revealed his Fathers Will to the world, neither yet of the Apostles nor primitive Church, as before is declared: But it is a thing conspired among themselves, to the end that their iniquity, detestable life and Tyrannie may never be repressed, nor reformed. And if they Object, That godly Emperors did grant and confirm the same. I answer, That the godliness of no man is or can be sufficient Authority to justify a foolish and ungodly fact, such I mean, as God hath not allowed by his Word; for Abraham was a godly man, but the denial of his Wife was such a fact, as no godly man ought to imitate: The same might I show of David, Hezekiah, and Josiah, unto whom I think no man of judgment will prefer any Emperor since Christ, in holiness and wisdom, and yet are not their facts, no even such as appeared for good causes, to be approved nor followed. And therefore, I say, as error and ignorance remain always with the most perfect man in his life, so must their works be examined by another rule, then by their own holiness, if they shall be approved.

But if this Answer doth not suffice, then will I answer more shortly, That no godly Emperor since Christ's Ascension hath granted any such privilege to any such Church or person, as they (the whole generation of Papists) be at this day.

I am not ignorant, that some Emperors of a certain zeal, and for some considerations granted liberties to the true Church, afflicted for their maintenance against Tyrants; but what serveth this for the defense of their Tyrannie? If the Law must be understood according to the mind of the Lawgiver, then must they prove themselves Christ's true and afflicted Church, before they can claim any privilege to appertain to them, for only to that Church were the privileges granted; it will not be their glorious Titles, neither yet the long possession of the name that can prevail in this so weighty a Cause; for all those had the Church of Jerusalem, which did crucify Christ, and did condemn his Doctrine. We offer to prove by their fruits and Tyrannie, by the Prophets, and plain Scriptures of God, what trees and generation they be, to wit, unfruitful and rotten, apt for nothing, but to be cut and cast into Hell fire; yea, that they are the very kingdom of Antichrist, of whom we are commanded to beware.

Therefore, my Lord's, to return to you, seeing that God hath armed your hands with the sword of Justice, seeing that his Law most straightly commandeth Idolaters and false Prophets to be punished with death, and that you be placed above your Subjects, to reign as fathers over their Children; and further, seeing that not only I, but with me many thousand famous, godly and learned persons, accuse your Bishops, and the whole rabble of the Papistical Clergy, of Idolatry, of Murder and Blasphemy against God committed: It appertaineth to your Honors to be vigilant and careful in so weighty a matter? The question is not of earthly substance, but of the glory of God, and of the Salvation of yourselves, and of your brethren subject to your charge; in which if you (after this plain admonition) be negligent, there resteth no excuse by reason of ignorance; for in the name of God I require of you, That the Cause of Religion may be tried in your presence by the plain and simple Word of God; That your Bishops be compelled to desist from their Tyrannie, That they be compelled to make answer for the neglecting of their Office for the substance of the poor, which unjustly they usurp, and prodigally they do spend; but principally for the false and deceivable Doctrine which is taught and defended by their false Prophets, flattering Friers, and other such venomous Locusts: Which thing if with single eyes ye do, (preferring God's glory and the Salvation of your Brethren before all worldly Commodity) then shall the same God, who solemnly doth pronounce to honor those that do honor him, pour his benedictions plentifully upon you, he shall be your Buckler, protection and Captain, and shall repress by his strength and wisdom, whatsoever Satan by his supposts shall imagine against you I am not ignorant, that great troubles shall ensue your enterprise; for Satan will not be expelled from the possession of his usurped Kingdom without resistance: But if you (as is said) preferring God's glory to your own lives, unfeignedly seek and study to obey his blessed will, then shall your deliverance be such, as evidently it shall be known, That the Angels of the Eternal do watch, make war and fight for those that unfeignedly fear the Lord. But if you refuse this my most reasonable and just Petition, what defense that ever you appear to have before men, then shall God (whom in me you contemn) refuse you; he shall pour forth contempt upon you, and upon your posterity after you; the spirit of boldness and wisdom shall be taken from you; your enemies shall reign, and you shall die in bondage; yea, God shall cut down the unfruitful trees, when they do appear most beautifully to flourish, and shall so burn the root, that after you shall neither twig nor branch again spring to glory. Hereof I need not to adduce unto you examples from the former ages, and ancient histories: For your brethren the Nobility of England are a mirror and glass, in the which ye may behold God's just punishment; For as they have refused him and his Evangel which once in mouth they did profess, so hath he refused them, and hath taken from them the spirit of wisdom, boldness, and of counsel; they see and feel their own misery, and yet they have no grace to avoid it. They hate the bondage of strangers, the pride of Priests, and the monstriferous Empire of a wicked woman, and yet are they compelled to bow their necks to the yoke of the devil, to obey whatsoever the proud Spaniards and misled Mary list to command; and finally, to stand like slaves with cap in hand till the servants of Satan, the shaven sort, call them to Council: This fruit do they reap and gather of their former rebellion and unfaithfulness towards God; They are left confusen in their own counsels; he, whom in his members for the pleasure of a wicked woman they have exiled, persecuted and blasphemed, doth now laugh them to scorn, suffereth them to be pined in bondage of most wicked men, and finally, shall judge them to the fire everlasting, except that speedily and openly they repent their horrible Treason which against God, against his Son Christ Jesus, and against the Liberty of their own native Country they have committed. The same plagues shall fall upon you, be you assured, if ye refuse the defense of his servants that call for your support. My words are sharp; but consider, my Lord's, that they are not mine, but that they are the threatenings of the Omnipotent, who assuredly will perform the voices of his Prophets, how that ever carnal men despise his admonitions. The Sword of God's wrath is already drawn, which of necessity must needs strike, when grace offered is obstinately refused. You have been long in bondage of the devil, blindness, error and Idolatry, prevailing against the simple Truth of God in that your Realm, in which God hath made you Princes and Rulers: But now doth God of his great mercy call you to repentance, before he pour forth the uttermost of his vengeance: He crieth to your ears, That your Religion is nothing but Idolatry; he accuseth you of the blood of his Saints which hath been shed by your permission, assistance and powers: For the tyranny of those raging Beasts should have no force, if by your strength they were not maintained. Of those horrible crimes doth now God accuse you, not of purpose to condemn you, but mercifully to absolve and pardon you, as sometime he did those whom Peter accused to have killed the Son of God, so that ye be not of mind nor purpose to justify your former iniquity. Iniquity I call not only the crimes and offenses which have been, and yet remain in your manners and lives, but that also which appeareth before men most holy, with hazard of my life I offer to prove abomination before God; that is, your whole Religion to be so corrupt and vain, that no true servant of God can communicate with it, because that in so doing he should manifestly deny Christ Jesus and his Eternal Verity. I know that your Bishops, accompanied with the swarm of the Papistical vermin, shall cry, A damned heretic ought not to be heard. But remember, my Lord's, what I protested in the beginning, upon which ground I continually stand; to wit, That I am no heretic, nor deceivable Teacher; but the servant of Christ Jesus, a Preacher of his infallible Verity, innocent in all that they can lay to my charge concerning my Doctrine; and therefore by them, being enemies to Christ, I am unjustly condemned: From which cruel Sentence I have appealed, and do appeal, as before mention is made; in the mean time most humbly requiring your Honors to take me in your protection, to be auditors of my just defences, granting unto me the same liberty which Ahab, a wicked King, and Israel at that time a blinded people, granted to Elijah in the like case; That your Bishops, and the whole rabble of your Clergy, may be called before you, and before that people whom they have deceived; That I be not condemned by multitude, custom, by Authority or Law devised by man; but that God himself may be judge betwixt me and my adversaries: Let God, I say, speak by his Law, by his Prophets, by Christ Jesus, or by his Apostles, and so let him pronounce what Religion he approveth; and then, be my enemies never so many, and appear they never so strong and so learned, no more do I fear victory, then did Elijah, being but one man, against the multitude of Baals Priests. And if they think to have advantage by their Councils and Doctors, this I further offer, To admit the one and the other as witnesses in all matters debatable, three things (which justly cannot be denied) being granted unto me: First, That the most ancient Councils nighest to the Primitive Church, in which the learned and godly Fathers did examine all matters by God's Word, may be holden of most Authority. Secondly, That no determination of Councils nor man be admitted against the plain Verity of God's Word, nor against the determination of those four chief Councils, whose Authority hath been and is holden by them equal with the Authority of the four Evangelists. And last, That to no Doctor be given greater authority, then Augustine requireth to be given to his Writings; to wit, If he plainly prove not his affirmation by God's infallible Word, that then his sentence be rejected, and imputed to the error of a man.

These things granted and admitted, I shall no more refuse the testimonies of Councils and Doctors, then shall my adversaries. But and if they will justify those Councils which maintain their pride and usurped Authority, and will reject those which plainly have condemned all such tyranny, negligence, and wicked life as Bishops now do use: And if further they will snatch a doubtful sentence of a Doctor, and refuse his mind when he speaketh plainly; then will I say, That all men are liars, That credit ought not to be given to an inconstant witness; and that no Councils ought to prevail, nor be admitted against the sentence which God hath pronounced.

And thus, my Lord's, in few words to conclude, I have offered unto you a trial of my innocence: I have declared unto you what God requireth of you, being placed above his people as Rulers and Princes: I have offered unto you, and to the inhabitants of the Realm, the Verity of Christ Jesus: And with the hazard of my life I presently offer to prove the Religion which amongst you is maintained by fire and sword to be false, damnabl • , and diabolical. Which things if ye refuse, defending tyrants in their tyranny, then I dare not flatter, but as it was commanded to Ezekiel boldly to proclaim; so must I cry to you, That you shall perish in your iniquity, That the Lord Jesus shall refuse so many of you as maliciously withstand his eternal Verity, and in the day of his apparition, when all flesh shall appear before him, that he shall repel you from his company, and shall command you to the fire which never shall be quenched; and then neither shall the multitude be able to resist, neither yet the counsels of man be able to prevail against that sentence which he shall pronounce.

The Admonition of John Knox to the Commonalty of Scotland

W Hat I have required of the Queen Regent, States and Nobility, as of the chief Heads (for this present) of the Realm, I cannot cease to require of you (dearly beloved brethren) which be the Communalty and Body of the same; to wit, That it (notwithstanding that false and cruel Sentence which your disguised Bishops have pronounced against me) would please you to be so favorable unto me, as to be indifferent auditors of my just Purgation: Which to do if God earnestly move your hearts, as I nothing doubt but that your enterprise shall redound to the praise and glory of his holy Name; so am I assured, That ye and your posterity shall by that means receive most singular comfort, edification and profit: For when ye shall hear the matter debated, ye shall easily perceive and understand upon what ground and foundation is built that Religion which amongst you is this day defended by fire and sword. As for mine own conscience, I am most assuredly persuaded, That whatsoever is used in the Papistical Church, is altogether repugning to Christ's blessed Ordinance, and is nothing but mortal venom; of which whosoever drinketh, I am assuredly persuaded that therewith he drinketh death and damnation, except by true conversion unto God he be purged from the same. But because that long silence of God's Word hath begotten ignorance almost in all sorts of men; and ignorance joined with long custom, hath confirmed superstition in the hearts of many, I therefore, in the Name of the Lord Jesus Christ, desire audience, as well of you the Commonalty, my brethren, as of the States and Nobility of the Realm, that in public Preaching I may have place amongst you at large to utter my mind in all matters of controversy this day in Religion. And further I desire, That ye, concurring with your Nobility, would competl your Bishops and Clergy to cease their tyranny: And also, That for the better assurance and instruction of your conscience, ye would compel your said Bishops and false Teachers to answer by the Scriptures of God to such Objections and crimes, as shall be laid against their vain Religion, false Doctrine, wicked life, and slanderous conversation. Here I know that it shall be objected, That I require of you a thing most unreasonable; to wit, That ye should call your Religion in doubt, which hath been approved and established by so long continuance, and by the consent of so many men before you. But I shortly answer, That neither is the long continuance of time, neither yet the multitude of men a sufficient approbation, which God will allow for our Religion; For as some of the ancient Writers do witness, neither can long process of time justify an error, neither can the multitude of such, as follow it, change the nature of the same; But if it was an error in the beginning, so is it in the end, and the longer that it be followed, and the mo that do receive it, it is more pestilent, and more to be avoided: For if antiquity or multitude of men could justify any Religion, then was the Idolatry of the Gentiles, and now is the abomination of the Turks, good Religion; For antiquity approved the one, and a multitude hath received, and doth defend the other: But otherwise to answer, godly men may wonder from what Fountain such a sentence doth flow, that no man ought to try his faith and Religion by God's Word, but that he safely may believe and follow everything, which antiquity and multitude have approved; the Spirit of God doth otherwise teach us; for the wisdom of God, Christ Jesus himself, remitted his adversaries to Moses and the Scriptures, to try by them whether his Doctrine were of God, or not: The Apostles Paul and Peter command men to try the Religion which they profess, by God's plain Scriptures, and do praise men for so doing; Saint John straightly commandeth, That we believe not every spirit, but to try the spirits whether they be of God, or not. Now seeing that these evident testimonies of the holy Ghost will us to try our faith and Religion by the plain Word of God; wonder it is that the Papists will not be content that their Religion and Doctrine come under the trial of the same. If this sentence of Christ be true (as it is most true, seeing it springeth from the verity itself) Who so doth evil hateth the Light, neither will he come to the Light, lest that his works be manifested and rebuked, then do our Papists by their own sentence condemn themselves and their Religion; for in so far as they refuse examination and trial, they declare that they know some fault which the Light will utter; which is a cause of their fear, and why they claim that privilege, that no man dispute of their Religion; the Verity and Truth being of the nature of fine purified Gold, doth not fear the trial of the Fornace; but the stubble and Chaff of man's inventions (such is their Religion) may not abide the the flame of fire. True it is, that Mahomet pronounced this sentence, That no man should in pain of death dispute or reason of the ground of his Religion; which Law to this day (by the art of Satan) is observed amongst the Turks, to their mortal blindness and horrible blaspheming of the Gospel of Christ Jesus, and of his true Religion; And from Mahomet or rather from Satan the father of all lies) hath the Pope and his rabble learned this former lesson; to wit, Their Religion should not be disputed upon, but what the fathers have believed, that ought and must the Children approve; and in so divising Satan lacked not his foresight, for no one thing hath more established the kingdom of that Roman Antichrist, then this most wicked decree; to wit, That no man was permitted to reason of his power, or to call his Laws in doubt: This is most assured, that whensoever the Papistical Religion shall come to examination, it shall be found to have no other ground, then hath the religion of Mahomet ; to wit, man's invention, device and dreams overshaddowed with some color of God's Word: And therefore Brethren, seeing that the Religion is to man, as the stomach to the body, which if it be corrupted, doth infect the whole Members, it is necessary that the same be examined; and if it be found replenished with pestilent humors, (I mean with the fantasies of men) then of necessity it is, that those be purged, else shall your bodies and souls perish forever: For of this I would ye were most certainly persuaded, that a corrupt Religion defileth the whole life of man, appear it never so holy. Neither would I that ye should esteem the Reformation and care of Religion less to appertain to you, because ye are no Kings, Rulers, Judges, Nobles, nor in Authority; beloved Brethren, ye are God's Creatures, created and formed to his own Image and similitude, for whose redemption was shed the most precious blood of the only beloved Son of God, to whom he hath commanded his Gospel and glad-tidings to be preached, and for whom he hath prepared the heavenly Inheritance, so that ye will not obstinately refuse, and disdainfully contemn the means which he hath appointed to obtain the same; to wit, his blessed Evangel, which now he offereth unto you, to the end that ye may be saved: For the Gospel and glad Tydings of the Kingdom truly preached, is the power of God to the salvation of every Believer, which to credit and receive your the Communalty are no less addebted, then be your Rulers and Princes; for albeit God hath put and ordained distinction and difference betwixt the King and Subjects, betwixt the Rulers and the Common-people in the Regiment and Administration of Civil Policies, yet in the hope of the life to come he hath made all equal; for as in Christ Jesus the Jew hath no greater Prerogative then hath the Gentile, the man then hath the woman, the learned then the unlearned, the Lord then the servant, but all are one in him, so is there but one way and means to attain to the participation of his benefits and spiritual graces, which is a lively faith, working by charity; and therefore I say, that it doth no less appertain to you, beloved Brethren, to be assured that your faith and Religion be grounded and established upon the true and undoubted Word of God, then to your Princes or Rulers: For as your bodies cannot escape corporal death, if with your Princes ye eat or drink deadly poison (although it be by ignorance or negligence;) so shall ye not escape the everlasting, if with them ye profess a corrupt Religion; yea, except in heart ye believe, and with mouth ye confess the Lord Jesus to be the only Savior of the world, (which ye cannot do, except ye embrace his Evangel offered) ye cannot escape death and damnation: For as the just liveth by his own faith, so doth the unfaithful perish by his infidelity: And as true faith is engendered, nourished, and maintained in the hearts of God's Elect, by Christ's Evangel truly preached; so is infidelity and unbelief fostered by concealing and repressing the same. And thus if ye look for the life everlasting, ye must try if ye stand in faith, and if ye would be assured of a true and lively faith, ye must needs have Christ Jesus truly preached unto you. And this is the cause (dear Brethren) that so oft I repeat, and so constantly I affirm, That to you it doth not less appertain, then to you King or Princes, to provide that Christ Jesus be truly preached amongst you, seeing that without his true knowledge, can neither of you both attain to Salvation: And this is the point, wherein (I say) all men are equal, That all are descended from Adam, by whose sin and inobedience did death enter into the world, so it behooved all that shall obtain life, to be engrafted in one, that is, in the Lord Jesus, who being the just servant, doth by his knowledge justify many; to wit, all that unfeignedly believe in him. Of this equality, and that, God requireth no less of the subject, be he never so poor, then of the Prince and rich man in matters of Religion, he hath given an evident declaration in the Law of Moses ; for when the Tabernacle was built, erected, and set in order, God did provide, how it and the things pertaining to the same, should be sustained, so that they should not fall in decay: And this provision (albeit heaven and earth obey his Empire) would he not take from the secret and hid Treasures which lie dispersed in the veins of the earth, neither yet would he take it from the rich and potent of the people; but he did command, That everyone of the sons of Israel (were he rich or were he poor) that came in count from 20 years and upward, should yearly pay half a Sickle for an oblation to the Lord, in the remembrance of their Redemption, and for an expiation or cleansing of their souls, which money God commanded should be bestowed upon the Ornaments and necessaries of the Tabernacle of Testimony. He furthermore added a Precept, That the rich should give no more for that use, and in that behalf, then should the poor; neither yet that the poor should give any less then should the rich in that consideration. This law, to man's reason and judgment, may appear very unreasonable; for some rich man might have given a thousand sickles with less hurt of his substance, then some poor man might have paid the half Sickle: And yet God maketh all equal, and will that the one shall pay no more then the other, neither yet the poor less then the rich; This Law (I say) may appear very unequal: But if the cause which God addeth be observed, we shall find in the same the great mercy and inestimable wisdom of God to appear, which cause is expressed in these words; This money received from the children of Israel, thou shalt give in for the service of the Tabernacle, that it may be to the clildren of Israel for a remembrance before the Lord, that he may be merciful to your souls. This cause (I say) doth evidently declare, That as the whole multitude was delivered from the bondage of Egypt by the mighty power of God alone; so was every member of the same (without respect of persons) sanctified by his grace, the richest (in that behalf) nothing preferred before the poorest: For by no merit and worthiness of man was he moved to choose and to establish his habitation and dwelling amongst them; but their felicity, prerogative and honor which they had above all other Nations, proceeded only from the fountain of his eternal goodness, who loved them freely, as he freely had chosen them to be a priestly kingdom, and holy people from all Nations of the earth: Thus to honor them that he would dwell in the midst of them, he neither was moved (I say) by the wisdom of the wise, by the riches of the potent,