Part 43

"What wes the commissioune giffin to the Appossillis," said he, "my Lorde, we knaw: it wes to preche and plant the Evangill of Jesus Chryste, whair darkness affoir had dominioune; and thairfoir it behuifit thame, first to lat thame see the lycht befoir that thay soulde will thame to put to thair handis to suppress idolatrie. What preceptis the Appossillis gaif unto the faythfull in perticular, other than that thai commandit all to fley frome idolatrie, I will nocht affirme: But I find two thingis quhilk the faithfull did; the one wes, thay assisted thair preichouris, evin aganeis the reuleris and magistrates; the other wes, thay suppressit idolatrie whairsoever God gaif unto thame force, asking no leif at the Empriour, nor of his deputtis. Reid the Ecclesiasticall Historie, and ye sall find cxampill sufficient. And as to the doctrine of the Prophettis, we knaw thay wer interpretouris of the law of God; and we knaw thay spak alsweill to the kingis as to the peopill. I reid that nether of boith wald heir thame; and thairfoir come the plaig of God upoun boith. But that thai more flatterit Kingis than that thay did the peopill, I can nocht be persuadit. Now, Godis lawis pronunces deith, as befoir I haif said, to idolateris withoute exceptioune of onie persoune: Now, how the Propheittis coulde rychtlie interpret the law, and schew the causes of Godis jugementis, quhilk evir thay threitned soulde follow idolatrie, and for the rest of abominatiounis that accumpaney it, for it is nevir alone; but still corrupt religioune bringis with it ane fylthie and corrupt lyfe: How, I say, the Propheittis coulde reprove the vyces, and nocht schaw the peopill thair dewtie, I understand nocht; and thairfoir I constantlie beleif that the doctrine of the Prophettis wes so sensible, that the Kingis understude thair awin abhominatiounis, and the peopill understude what thay aucht to haif done, in punisching and repressing thame. But becaus that the moist pairt of the pepill wer no less rebellious unto God than wer thair princes, thairfoir the ane and the uther conveineit aganis God and aganis his servandis. And yit, my Lord, the factis of sum Propheittis ar so evident, that thairof we may collect what doctrine thay taucht; for it war no small absurdity to affirme that thair factis soulde repugn to their doctrine."

"I think," said Lethingtoun, "ye meane of the historie of Jehu. What will ye prove thairby?"

"The cheif heid," said Johne Knox, "that ye deny, to wit, That the Propheittis nevir taucht that it appertenit to the peopill to punisch the idolatrie of thair Kingis; the contrair whairof I affirm: And for the probatioun, I am reddie to produce the fact of ane Propheit; for ye knaw, my Lord, said he, that Eliseus send one of the childrene of the Propheittis to anoynt Jehu, who gaif him in commandiment to destroy the hous of his maister Achab for the idolatrie commitit be him, and for the innocent blude that Jesabell his wyckit wyff had sched: quhilk he obeyit, and pat in full execution; for the quhilk God promessit unto him the stabillatie of the kingdom to the fourt generation. Now, said he, heir is the fact of ane Propheit, that proveis that subjectis wer commandit to execute jugementis upoun thair King and Prince."

"Thair is eneuch," said Lethingtoun, "to be ansuerit thairto; for Jehu wes ane King befoir he pat onie thing in executioun; and besydis this, the fact is extraordinaire, and aucht nocht to be imitat."

"My Lord," said the uther, "he wes ane meir subject, and no King whan the Propheittis servand came unto him; yea, and albeit that his fellow capitanis, heiring of the message, blew the trumphet, and said, 'Jehu is king;' yit I doute nocht, but Jesabell boith thocht and said, 'He wes ane traitour;' and so did monie utheris that wer in Israell and in Samaria. And as tuiching that ye allege, that the fact wes extraordinarie, and is nocht to be imitat, I say, that it had ground of Godis ordinary jugement, whilk commandis the idolater to dey the deith; and, thairfoir, I yit agane affirme, that it is to be imitat of all those that prefferis the true honour, the true worschip and glorie of God, to the affectiounis of flesch, and of wickit Princes."[1028]

[1028] The conclusion of this sentence is corrected by MS. G. In MS. 1566, the words are here awkwardly transposed; and various others in this Disputation have either been omitted, or inaccurately transcribed.

"We ar nocht bound to imitat extraordinarie exampillis," said Lethingtoun, "unles we haif the lyke commandiment and assurance."

"I grant," said the uther, "gif the exampill repugn to the law; and gif ane avaricious and deceitfull man wald borrow [gold,] silver, rayment, or [ony] uther necessaris from his nychtbour, and withhauld the same, alledging, that so thay mycht do and nocht offend God, because that the Iseraellitis did so to the Egiptianis at thair depairtour furth of Egipt. The exampill served to no purpoise unles that thai coulde produce the lyke cause, and the lyke commandiment that the Iseraellitis had, and that because thair fact repugnit to this commandiment of God, 'Thou sall nocht steill.' But whair the exampill aggreis with the law, and is, as it wer, the executioun of Godis jugementis expressit in the same, I say, that the exampill approved of God standis to us in place of a commandiment: for, as God of his natour is constant, immutable, sa can he nocht dampne in the aigis subsequent, that whilk he hes approvit in his servandis befoir us. But in his servandis befoir us, He be his awin commandiment hes approvit, that subjectis hes nocht onlie distroyit thair Kingis for idolatrie, but also hes ruitit out thair hoill posteritie, so that none of that race wes left efter to impyre above the peopill of God."

"Whatsoevir thai did," said Lethingtoun, "wes done at Godis commandiment."

"That fortifeis my argument," said the uther; "for be Godis commandiment he approvit, that subjectis punish thair Princes[1029] for idolatrie and wickitness be thame committit."

[1029] In MS. G, "thair Kings."

"We haif nocht the lyke commandiment," said Lethingtoun.

"That I deny," said the uther; "for the commandiment, 'The idolater sall dey the deith,' is perpetuall, as [ye] your self hes grantit: You douttit onlie who sould be executouris againis the King; and I said the peopill of God, and hes sufficientlie provin, as I think, that God hes raissit up the peopill, and by his Propheit hes anoyntit ane King to tak vengeance upoun the King, and upoun his posteritie. Quhilk fact, God sen that tyme hes nevir retreittit; and, thairfoir, to me it remanis for ane constant and cleane commandiment to all the peopill professing God, and haifing the power to punisch vyce, what thay aucht to do in the lyke caise. Gif the peopill had interprysit onie thing without Godis commandiment, we mycht haif doutit whidder thai had done weill or evill; but seing that God did bring the execution of his law agane in practice, efter that it wes cum in oblivioun and contempt, what ressonable man can doute now of Goddis will, unles we will doute of all thingis quhilk God renewis nocht unto us be miracallis, as it wer from age to age. But I am assureit, that the ansuer of Abraham unto the riche man, who being into hell, desyreit that Lazarus, or sum of the deid, sould be send unto his bretherin and freindis, to foirwairne thame of his incredable [pane and] tormentis, and that thay sould behaif thame selfis, so that thai sould nocht cum in that place of torment: the ansuer, I say, gevin unto him, sall confound sik as craif farder approbatioun of Godis will then is alreddy expressit within his holie Scriptouris; for Abraham said, 'Thay haif Moyses and the Propheittis, whome gif thay will nocht beleif, neither will thay beleif albeit that one of the deid sould ryise.' Evin so, I say, my Lord, that sik as will nocht be taucht what thay aucht to do, be commandiment of God anis gevin, and anis put in practice, will nocht beleif nor obey, albeit that God sould send angellis from hevin to instruct that doctrine."

"Ye haif but produceit ane exampill," said Lethingtoun.

[Sidenote: 2 PARALI.2][1030]

[1030] See page 427, note 1.

"One sufficeth," said the uther; "but yit, God be praissit, we lack nocht utheris; for the whole peopill conspyreit aganis Amasiath king of Juda, efter that he had turnit away from the Lord, followit him to Lachess and slew him, and tuik Uziah and anoyntit him king in steid of his father. The peopill had nocht altogidder forgottin[1031] the league and covenant quhilk wes maid betwix thair king and thame, at the inauguratioun of Joash, his father, to wit, 'That the King and the peopill sould be the peopill of the Lord,' and than sould thai be his faythfull subjectis: From the quhilk convenant, whan that first the father, and efter the sonne declynit, thai wer boith punischit to the deith, Joash be his awin servandis, and Amasias be the whole peopill."

[1031] In MS. 1566, "gottin."

"I doubt," said Lethingtoun, "whidder thay did weill or nocht."

"It salbe free for you," said the uther, "to doubt as ye pleis; but whair I find executioun according to Godis lawis, and God him self nocht to accuse the doaris, I dar nocht doubt of the equittie of thair cause. And farder, it appeiris unto me, that God gaif sufficient approbatioun and allowance to thair fact; for he blissit thame with victorie, peace, and prosperitie, the space of fifty-two yeiris thairafter."

"But prosperitie," said Lethingtoun, "does nocht alwayis prove that God approveis the factis of men."

"Yis," said the uther; "when the factis[1032] of men aggrie with the law of God, and ar rewairdit according to Godis awin promeise, expressit in his law, I say, that the prosperitie succeiding the fact is moist infallable assurance that God hes approvit that fact. Now so it is, that God hes promeissit in his law, that when his peopill sall exterminat and destroy sik as declyne from him, that he will bliss thame, and multipley thame, as he hes promeissit unto thair fatheris. But so it is, that Amasias turneit fra God; for so the text do witness; and plane it is the peopill slew thair king; and lyke plane it is, that God blissit thame: Thairfoir, yit agane conclude I, that God approvit thair fact, in so far as it wes done according to his commandiment, wes blissit according to his promeise."

[1032] In MS. 1566, "faltis."

"Weill," said Lethingtoun, "I think nocht the ground sa sure as I durst builde my conscience thairupoun."

"I pray God," said the uther, "that your conscience haif no worse ground than is this, when soevir ye sall begin that lyke work whilk God in your awin eis hes alreddie blessit. And now, my Lord, (said he,) I haif but one exampeill to produce, and than I will put [an] end to my ressonying, becaus I wearie langer to stand." (Commandiment wes gevin that he sould sytt doune; but he refuissit it, and said, "Melancholius[1033] ressouns wald haif sum myrth intermixed.") "My last exampill, (said he,) my Lord, is this:--Uzzias the King, nocht content of his royal estait, malepeirtlie tuk upoun him to enter within the temple of the Lord, to burne incense upoun the alter of incense; 'And Azarias the preist went in efter him, and with him fourscore preistis of the Lord, vailzeant men, and thay withstude Uzzias the king, and said unto him, It pertenith thee nocht, Uzzias,[1034] to burne incense unto the Lord, but to the preistis, the sonnis of Aaroune, that ar consecratit to offer incense: Go furth of the sanctuary, for thou hes transgressit, and you sall haif no honour of the Lord God.' Heirof, my Lord, I conclude, that subjectis nocht onlie may, but also aucht to withstand and resist thair princes, whensoever thay do onie thing that expreslie repugnis to God, his law, or holie ordinance."

[1033] In MS. 1566, "malankourelie;" in MS. L 3, "malancholik."

[1034] In MS. G, "it apperteneth not unto Uzzias."

"Thay that withstude the King," said Lethingtoun, "wer nocht sempill subjectis, but wer the Preistis of the Lord, and figoureis of Chryste, and sik preistis haif we none this day, to withstand Kingis gif thay do wrang."

"That the Hye Preist wes the figour of Chryste," said the uther, "I grant: but that he wes nocht ane subject, that I deny. For I am assureit, that he in his priestheid had no prerogative above those that had passit befoir him. Now, so it is, that Aaroune wes subject unto Moyses, and callit him his Lord. Samuell, being boith propheit and preist, subject him self to Saule, eftor he wes inaugurat of the peopill. Sadock bowit befoir David; and Abiathar wes depossit frome the preistheid be Salamoune, quhilkis all confessit thame selfis subjectis to the Kingis, albeit that thairwith thei ceissit nocht to be the figouris of Christe. And whairas ye say, that we haif no sik preistis this day, I mycht answer, that nether haif we sik Kingis this day as than wer annoyntit at Godis commandiment, and sat upoun the sait of David, and wer no les the figour of Chryste Jesus in thair juste administratioun, then wer the preistis in thair appoyntit office: and sik Kingis, I am assureit, we haif nocht now moir than that we haif sik preistis: for Chryste Jesus being annoyntit in our natour, of God his Father, both King, Priest, and Prophet, hes put an end to all externall unctioune. And yit, I think, ye will nocht say, that God hes now diminissit his graceis for those whome he appoyntis ambassadouris betwix him and his peopill, [more] than that he dois from kingis and princes; and thairfoir, why that the servandis of Jesus Chryste may not also justlie withstand kingis and princes, that this day no less offendit Godis majestie than Uzzias did, I see nocht, onless that ye will say, that we, in the brychtnes of the Evangill, ar nocht sa straitlie bound to regaird Godis glorie, nor yit his commandimentis, as wer the fatheris that leiffit under the dark schaddowis of the Law."

"Weill," said Lethingtoun, "I will dip no farder in that heid. But how resisted the Preistis the King? Thai onelie spak unto him without farder violence intendit."

"That thay withstude him," said the other, "the text assureis me; but that thay did nothing but speik, I can nocht understand; for the plane text affirms the contrair, to wit, that thay caused him haistilie to depairt frome the sanctuarie, yea, and that he wes compellit to depairt: quhilk maner of speiking, I am assureit in the Hebrew toung impoirtis uther thing than exhoirting, or commanding by worde."

"Thay did that," said Lethingtoun, "efter that he wes espyit leaprous."

"Thay withstude him hefoir," said the other; "but yit thair last fact confermes my propositioune so evidentlie, that sik as will oppone thame unto it, moist neidis oppone thame unto God; for my assertioun is, that kingis haif no previlege moir than has the peopill to offend Godis majestie; and gif that so thay do, thay ar no moir exempted from the punischment of the law than is onie uther subject; yea, and that subjectis may nocht onlie lauchfullie oppone thame selfis to thair kingis, whensoevir thay do onie thing that expressedlie repugnes to Goddis commandiment, but also that thay may execute jugement upoun thame according to Goddis law; so that [if] the king be ane murtherar, adulterar, or idolater, he soulde suffer according to Godis law, nocht as ane king, but as ane offender, and that the peopill may put Godis lawis in executioune, this Historie cleirlie proveis: for how soon that the leprosie appeirit[1035] in his foirheid, he wes nocht onelie compellit to depairt oute of the sanctuarie, but also he was removeit frome all publick socyetie and administratioune of the kingdome, and wes compellit to dwell in ane house ane pairt, evin as the law commandit, and gat no grytter privilage in that cais than onie uther of the peopill soulde haif done; and this wes executit be the peopill; for it is no doute mo wer witnesses of his leprossie than the preistis allone. But we fynd none oppone thame selfis to the sentence of God pronounced in his law aganis the leprouse; and thairfoir, yit agane say I, that the peopill aucht to execute Goddis law evin aganis thair princes, when that thair oppin crymes be Godis law deserve deith, but especialie when thay ar sik as may infect the rest of the multitude. And now, my Lordis, (said he,) I will ressoune no langer, for I haif spokin moir than I intendit."

[1035] In MSS. G, and L 3, "the leprosie was espyed."

"And yit," said Lethingtoun, "I can nocht tell what can be concludit."

"Albeit ye can nocht," said the uther, "yit I am assureit what I haif provin, to wit:--

"1. That subjectis haif delyverit ane innocent frome the handis of thair King, and thairintill offendit nocht God.

"2. That subjectis haif refuseit to stryke innocentis whan ane King commandit, and in so doing denyit no just obedience.

"3. That sik as struck at the commandiment of the King befoir God wer reputed murtheraris.

"4. That God hes nocht onlie of ane subject maid ane King, but also hes airmit subjectis aganis thair naturall Kings, and commandit thame to tak vengence upoun thame according to his law.

"And, last, That Godis pepill hes executit Godis law aganis thair King, having no farther regaird to him in that behalf, than gif he had bene the moist simpill subject within this Realme.

"And thairfoir, albeit ye will not understand what sould be concludeit, yit I am[1036] assureit that nocht onlie Goddis pepill [may], but also, that thai ar bounde to do the same whair the lyke crymes ar committit, and when he gevis unto thame the lyke power."

[1036] In MS. G, "I am not."

"Weill," said Lethingtoun, "I think ye sall nocht haif monie leirnit men of your oppinioun."

"My Lord," said the uther, "the treuthe ceisses nocht to be the treuthe, howsoevir it be that men [either] misknaw it, or yit ganestand it. And yit, (said he,) I praise my God, I lack nocht the consent of Godis servandis in that heid." And with that he presentit unto the Secretour the Apologie of Magdeburgh;[1037] and willit him to reid the names of the Mynisteris who had subscribed the defence of the Toune to be ane moist juste defence; and thairwith addit, "That to resist ane tyrant, is not to resist God, nor yit his ordinance."

[1037] Magdeburg, in the province of Saxony, is a town of ancient date, and of importance from its situation. It was involved in disputes with Austria, on account of the protection which it granted to Lutheranism. This drew upon it the ban of the Empire, followed by a siege in 1550, which endured for twelve months; but a treaty was concluded in 1551, without the Magdeburgers being betrayed into any mean submission to the Emperor. (See Robertson's Charles V., Book x.)

Whilk when he had read, he scripped and said, "_Homines obscuri_."[1038] The uther ansuerit, "_Dei tamen servi_."[1039]

[1038] That is, "Men of no note."

[1039] That is, "Servants of God however."

And [so] Lethingtoun arose and said, "My Lordis, ye haif hard the ressounis upoun boith pairteis: it becumis you now to decyde, and [to] put ane ordour unto preicheouris, that thay may be uniforme in doctrine. May we, think ye, tak the Queenis Messe frome hir?"

Whille that sum began to geif thair voittis, for sum wer appoyntit, as it wer, leaderis to the rest, Johne Knox said, "My Lordis, I suppois that ye will nocht [do] contrair to your [Lordships] promeis, maid to the whole Assemblie, whilk wes, That nothing soulde be voited in secreit, till that the first all maitteris soulde be debaittit in publict, and that than the voittis of the whole Assemblie sould put an end to the controversie. Now haif I onelie sustenit the argument, and haif rather schawin my conscience in moist simpill maner, than that I haif insystit upoun the force and vehemence of onie ane argument: And thairfoir I, for my pairt, utterlie disassent frome all voitting, till that the whole Assemblie haif hard the propositiounis and the ressounis of boith pairteis. For I unfeinyeitlie acknawlege, that monie in this cumpanie ar moir abill to sustene the argument than I am."

"Think ye it reasonable," said Lethingtoun, "that sik ane multitude [as] ar now convenit, soulde ressoune and voit in these heidis and matteris that concerne the Quenis Majesties awin persoune and effairis?"

"I think," said the uther, "that whatsoevir soulde bind, the multitude soulde heir, unless that thai haif resignit thair power unto thair Commissioneris, whilk thai haif nocht done, sua far as I understand; for my Lord Justice-Clark heard thame with ane voice say, That in no wayis wald thai consent that onie thing soulde ether here be voited or concludit."

"I can nocht tell," said Lethingtoun, "[if] that my Lordis that be heir present, and that beir the burding of sik maitteris, soulde be bounde to thair will. What say ye, (said he,) my Lordis? Will ye voit in this maitter, or will ye nocht voit?"

Efter lang ressonyng, sum that wer maid for the purpois said, "Why may nocht the Lordis voit, and than schaw unto the Kirk whatsoevir is done?"

"That appeiris to me," said Johne Knox, "nocht onlie ane backwart ordour, but also ane tyrranie usurpeit upoun the Kirk: But for me, do as ye list, (said he,) for as I ressoune, so I voit; yit protesting as befoir, that I dissent frome all voiting, till that the hoill Assemblie understand alsweill the questiounis as the ressonyngis."

"Weill," said Lethingtoun, "that can nocht be done now, for the tyme is spent; and thairfoir, my Lorde Chanceler, (said he,) ask ye the voittis, and tak [be course] everie ane of the Mynisteris, and ane of us."

[Sidenote: MR. JOHNE DOUGLAS RECTOUR.]

And so wes the Rectour of Sanctandrois[1040] commanded first to speik his conscience; who said, "I reffer, to the Superintendant of Fyffe, for I think we ar boith in one jugement; and yit, (said he,) gif ye will that I speik first, my conscience is this, That gif the Quene oppone hir self to oure religioun, whilk is the onelie trew religioun, that in that caise the Nobillitie and Estaitis of this Realme, professouris[1041] of the trew doctrine, may justlie oppone thame selffis unto hir. But as concernyng hir awin Messe, I knaw it is idolatrie, but yit I am nocht yit resolved, whidder that be violence we may tack it frome hir or nocht." The Superintendant of Fyffe[1042] said, "That same is my conscience." And so affirmit sum of the Nobillitie. But utheris voitted frankley, and said, "That as the Messe wes abominatioun, so wes it juste and rycht that it soulde be suppressit;[1043] and that in so doing, men did no moir wrong to the Quenis Majestie than thay that soulde be force tak frome hir ane poysonit coupe when sehe wes going to drink it."

[1040] At page 286 of the former volume, a brief notice of Douglas is given, in order to show that he must be distinguished from John Douglas, a Carmalite Friar, who, forsaking his order, became in 1558, Chaplain to the Earl of Argyle. As stated in the note referred to, Mr. John Douglas was elected Provost of St. Mary's College, St. Andrews, in 1547. He was also elected for a long series of years Rector of the University; and having embraced the Reformed opinions, he still continued his residence at St. Andrews, retaining his situation as Provost of the College. In 1571, when "an auld feeble man," by "compromise with the Earl of Morton, he was nominated to the See of St. Andrews: Knox having refused to inaugurate him, the ceremony was performed by Mr. John Wynrame. (M'Crie's Life of Knox.) According to his Confirmed Testament, 29th January 1574-5, "Johne Archbishop of Sanctandrois, &c. died in (blank) 1574;" and it shows that his nominal dignity had not enriched him. The Summa of his Inventar amounted only to £280, 4s. 4d., and this included "Item, his L[ordship's] liberall [library] of bukis, extending to ane hundreth pundis."

[1041] In MS. G, "that have professit."