John Knox breaks with the Earl of Moray.
The matter became so hot betwixt the Earl of Moray and some others of the Court, and John Knox, that after that time they spake not together familiarly for more than a year and a half. The said John, by letter, gave a discharge to the said Earl of all further intromission or care with his affairs. He made discourse of their first acquaintance; in what estate he was when first they spake together in London; how God had promoted him, even beyond man's judgment; and in the end he made this conclusion: "But seeing that I perceive myself frustrated of my expectation that ye should have ever preferred God to your own affection, and the advancement of His truth to your singular commodity, I commit you to your own wit, and to the guidance of those who better can please you. I praise my God, I this day leave you victor of your enemies, promoted to great honours, and in credit and authority with your Sovereign. If ye long continue so, none within the realm shall be more glad than I shall be; but if after this day ye shall decay, as I fear that ye shall, then call to mind by what means God exalted you; that was neither by bearing with impiety, nor by maintaining pestilent Papists."
This bill[212] and discharge so pleased the flatterers of the Earl, that they triumphed, and were glad to have gotten their occasion; for some envied the great familiarity that had been betwixt the said Earl and John Knox. Therefore, from the time that they once got that occasion to separate them, they ceased not to cast oil in the burning flame, and this ceased not to burn, until God, by water of affliction, began to slocken it. Lest they should seem to have altogether forsaken God (in very deed both God and His Word were far from the hearts of the most part of the courtiers in that age, a few excepted), they began a new shift. They spoke of the punishment of adultery, and of witchcraft, and to seek the restitution of the glebes and manses to the ministers of the Kirk, and the reparation of churches: thereby they thought to have pleased the godly that were highly offended at their slackness.
Inept Legislation.
The Act of Oblivion was passed, because some of the Lords had interest; but the Acts against adultery, and for the manses and glebes, were so modified, that no law and such law might stand in eodem predicamento. To speak plainly, no law and such Acts were both alike. The Acts are in print: let wise men read, and then accuse us, if we complain without cause.
John Knox preaches a faithful Sermon to the Lords.
In the progress of this corruption, and before the Parliament dissolved, John Knox, in his sermon before the most part of the Nobility, entered on a deep discourse concerning God's mercies to the realm, and the ingratitude which he espied in almost the whole multitude, albeit God had marvellously delivered them from the bondage and tyranny both of body and soul. "And now, my Lords," said he, "I praise my God, through Jesus Christ, that, in your own presence, I may pour forth the sorrows of my heart; yea, yourselves shall be witness if I shall make any lie in things that are by-past. From the beginning of God's mighty working within this realm, I have been with you in your most desperate temptations. Ask your own consciences, and let them answer you before God, if I—not I, but God's Spirit by me—in your greatest extremity did not urge you ever to depend upon your God, and in His name promised you victory and preservation from your enemies, if ye would only depend upon His protection, and prefer His glory to your own lives and worldly commodity.
"I have been with you in your most extreme dangers. Perth, Cupar Moor, and the Crags of Edinburgh are yet recent in my heart. Yea, that dark and dolorous night, wherein ye all, my Lords, with shame and fear left this town, is yet in my mind; God forbid that I ever forget it. Ye yourselves yet live to testify what was my exhortation to you, and what is fallen in vain of all that ever God promised to you by my mouth. Not one of you, against whom death and destruction were threatened, perished in that danger. How many of your enemies has God plagued before your eyes! Shall this be the thankfulness that ye shall render unto your God, to betray His cause, when ye have it in your own hands to establish it as ye please? The Queen, say ye, will not agree with us. Ask of her that which by God's Word ye may justly require, and if she will not agree with you in God, ye are not bound to agree with her in the Devil. Let her plainly understand your minds, and steal not from your former stoutness in God, and He shall yet prosper you in your enterprises.
"But I can see nothing but a recoiling from Christ Jesus: the man that first and most speedily fleeth from Christ's ensign holdeth himself most happy. Yea, I hear that some say that we have nothing of our religion established, by Law or by Parliament. Albeit the malicious words of such can neither hurt the truth of God, nor yet those of us that thereupon depend, the speaker, for his treason, committed against God and against this poor commonwealth, deserves the gallows. Our religion, being commanded and established by God, has been accepted within this realm in public Parliament; if they say that was no Parliament, we must and will say, and also prove, that that Parliament was as lawful as ever any that passed before it within this realm. Yea, if the King then living was King, and the Queen now in this realm be lawful Queen, that Parliament cannot be denied.
"And now, my Lords, to put an end to all, I hear of the Queen's marriage. Dukes, brethren to emperors, and kings strive all for the best game; but this will I say, my Lords—note the day and bear witness afterwards—whensoever the Nobility of Scotland, professing the Lord Jesus, consent that an infidel (and all Papists are infidels) shall be head to your Sovereign, so far as in ye lieth, ye do banish Christ Jesus from this realm; ye bring God's vengeance upon the country, a plague upon yourselves, and perchance small comfort to your Sovereign."