The History of the Reformation of the Church of Scotland

Addition.

Additon.

The wise and facund Democritus had sometimes a familiar sentence, that,¹ Honest it was to commend such works as were worthy of praise, but to praise things that were wicked, could not proceed but from a deceivable mind;² and Themistius a Philosopher of great fame, seeing the Hall of Jovinian the Roman Emperor replenished with flatterers, said, Of their manners it may be espied, that more they worship the Sceptre and the purple,³ then God; signifying that they little regarded whether the Emperor were godly or ungodly, so that they might retain themselves in favour with him. Albeit that those were Ethnics, and neither had the knowledge of God, as we pretend, neither had given so plain a confession to declare themselves enemies to all iniquity (as we have done by Baptism, and by our whole profession of Christianity) yet do their words condemn no small number of us, and chiefly such as be conversant with Princes; for who in these miserable days judgeth himself to have offended, albeit he praise, allow and maintain, whatsoever the Princes and upper powers devise: yea, although it be to oppress, ⟨p. 91⟩and to spoil the poor, to pull from them their very skins, and as the Prophet sayeth, To break their bones, and to cut them in pieces, as flesh for the Caldron or Pot.⁴ Yet I say, That the Princes shall not lack Judges to cry,⁵ It is right, It is for the Common-wealth, for the defence of the Realm, and ease of the Subjects; so that the state of times is even now such, as when the Prophet complained, saying: The Princes ask, and the Judge is ready to give, not his own, but the life and blood of the poor. How soon a great man hath spoken the corruption of his mind, he hath his flatterers ready to applaud and confirm whatsoever he speaketh. And let the Princes be of what Religion they please, that is all one to the most part of men; so that with abnegation of God, of his honour, and Religion, they may retain the friendship of the Court.