BOOK FIRST.¹¹"The First Book of the History of the Reformation of Religion within the Realm of Scotland. Containing the Manner and by what Persons the Light of Christ's Evangel hath been manifested unto this Realm, after that horrible and universal Defection from the Truth, which has come by the means of that Roman Antichrist."

1422-1558.

In the Records of Glasgow, mention is found of one that, in the year of God 1422, was burnt for heresy. His name is not given, and of his opinions or of the order upon which he was condemned there is no evidence left. But our Chronicles make mention that, in the days of King James the First, about the year of God 1431, there was apprehended in the University of St. Andrews one named Paul Craw, a Bohemian, who was accused of heresy before such as then were called Doctors of Theology. The principal accusation against him was that, in his opinion of the Sacrament, he followed John Huss and Wycliffe, who denied that the substance of bread and wine were changed by virtue of any words, or that confession should be made to priests, or prayers made to saints departed.

God gave unto the said Paul Craw grace to resist his persecutors, and not to consent to their impiety, and he was committed to the secular judge (for our bishops follow Pilate, who both did condemn, and also washed his hands) who condemned him to the fire. Therein he was2 consumed at St. Andrews, about the time mentioned. To declare themselves to be of the generation of Satan, who from the beginning hath been enemy to the truth and desireth the same to be hid from the knowledge of men, they put a ball of brass in his mouth, to the end that he should not give confession of his faith to the people, nor yet that they should understand the defence which he had against his unjust accusation and condemnation.

These practices did not greatly advance the kingdom of darkness, nor were they able utterly to extinguish the truth. In the days of King James the Second and King James the Third we find small question of religion moved within this Realm, but in the time of King James the Fourth, in the year of God 1494, thirty persons were summoned before the King and his Great Council, by Robert Blackader, called Archbishop of Glasgow. Some of these dwelt in Kyle-Stewart, some in King's-Kyle, and some in Cunningham. Amongst them were George Campbell of Cessnock, Adam Reid of Barskymming, John Campbell of New Mills, Andrew Shaw of Polkemmet, Helen Chalmers, Lady Polkellie, and Marion Chalmers, Lady Stair.

These were called the Lollards of Kyle. In the Register of Glasgow we find the Articles of Belief for which they were accused. These were as follows:—(1) Images are not to be possessed, nor yet to be worshipped. (2) Relics of Saints are not to be worshipped. (3) Laws and Ordinances of men vary from time to time, and so do those of the Pope. (4) It is not lawful to fight, or to defend the faith. (We translate according to the barbarousness of their Latin and dictament.²²Phraseology.) (5) Christ gave power to Peter only, and not to his successors, to bind and loose within the Kirk. (6) Christ ordained no priests to consecrate. (7) After the consecration in the Mass, there remains bread; and the natural body of Christ is not there. (8) Tithes ought not to be given to Ecclesiastical Men—as they were then called. (9) Christ at His coming took away power from Kings to judge. (This article we doubt not to3 be the venomous accusation of the enemies, whose practice has ever been to make the doctrine of Jesus Christ suspect to Kings and rulers, as if God thereby would depose them from their royal seats, while, on the contrary, nothing confirms the power of magistrates more than does God's Word.—But to the Articles.) (10) Every faithful man or woman is a priest. (11) The anointing of kings ceased at the coming of Christ. (12) The Pope is not the successor of Peter—except where Christ said, "Go behind me, Satan." (13) The Pope deceiveth the people by his bulls and his indulgences. (14) The Mass profiteth not the souls that are in purgatory. (15) The Pope and the bishops deceive the people by their pardons. (16) Indulgences to fight against the Saracens ought not to be granted. (17) The Pope exalts himself against God and above God. (18) The Pope cannot remit the pains of purgatory. (19) The blessings of the bishops—of dumb dogs they should have been styled—are of no value. (20) The excommunication of the Kirk is not to be feared. (21) In no case is it lawful to swear. (22) Priests may have wives, according to the constitution of the law. (23) True Christians receive the body of Jesus Christ every day. (24) After matrimony is contracted, the Kirk may make no divorce. (25) Excommunication binds not. (26) The Pope forgives not sins, but only God. (27) Faith should not be given to miracles. (28) We should not pray to the glorious Virgin Mary, but to God only. (29) We are no more bound to pray in the kirk than in other places. (30) We are not bound to believe all that the Doctors of the Kirk have written. (31) Such as worship the sacrament of the Kirk—we suppose they meant the sacrament of the altar—commit idolatry. (32) The Pope is the head of the Kirk of Antichrist. (33) The Pope and his ministers are murderers. (34) They which are called principals in the Church are thieves and robbers.

Albeit that the accusation of the Archbishop and his accomplices was very grievous, God so assisted his servants, partly by inclining the King's heart to gentleness (for divers of them were his great familiars), and partly by giving bold and godly answers to their accusators, that the enemies4 in the end were frustrated in their purpose. When the Archbishop, in mockery, said to Adam Reid of Barskymming, "Reid, believe ye that God is in heaven?" He answered, "Not as I do the Sacraments seven." Thereat the Archbishop, thinking to have triumphed, said, "Sir, lo, he denies that God is in heaven." The King, wondering, said, "Adam Reid, what say ye?" The other answered, "Please your Grace to hear the end betwixt the churl and me." Therewith he turned to the Archbishop and said, "I neither think nor believe, as thou thinkest, that God is in heaven; but I am most assured that He is not only in heaven, but also on earth. Thou and thy faction declare by your works that either ye think there is no God at all, or else that He is so shut up in heaven that He regards not what is done on earth. If thou didst firmly believe that God was in heaven, thou shouldst not make thyself cheek-mate³³Familiar. to the King, and altogether forget the charge that Jesus Christ the Son of God gave to His Apostles. That was, to preach His Evangel, and not to play the proud prelates, as all the rabble of you do this day. And now, Sir," said he to the King, "judge ye whether the Bishop or I believe best that God is in heaven." While the Archbishop and his band could not well revenge themselves, and while many taunts were given them in their teeth, the King, willing to put an end to further reasoning, said to the said Adam Reid, "Wilt thou burn thy bill?"⁴⁴The form of burning one's bill, on recanting, was this,—the person accused was to bring a faggot of dry sticks, and burn it publicly, by which ceremony he signified that he destroyed that which should have been the instrument of his death.—Keith. He answered, "Sir, the Bishop and ye will." With these and the like scoffs the Archbishop and his band were so dashed out of countenance that the greatest part of the accusation was turned to laughter.

After that diet, we find almost no question for matters of religion, for the space of nigh thirty years. For not long after, to wit, in the year of God 1508, the said Archbishop Blackader departed this life, while journeying in his superstitious devotion to Jerusalem. Unto him succeeded Mr. James Beaton, son to the Laird of Balfour,5 in Fife. More careful for the world than he was to preach Christ, or yet to advance any religion, but for the fashion only, he sought the world, and it fled him not. At once he was Archbishop of St. Andrews, Abbot of Dunfermline, Arbroath, and Kilwinning, and Chancellor of Scotland. After the unhappy field of Flodden, in which perished King James the Fourth, with the greater part of the nobility of the realm, the said Beaton with the rest of the prelates, had the whole regiment⁵⁵Rule; control. of the realm. By reason thereof, he held and travailed to hold the truth of God in thraldom and bondage, until it pleased God of His great mercy, in the year of God 1527, to raise up His servant, Master Patrick Hamilton, at whom our history doth begin. Because men of fame and renown have in divers works written of his progeny, life, and erudition, we omit all curious repetition. If any would know further of him than we write, we send them to Francis Lambert, John Firth, and to that notable work, lately set forth by John Foxe, Englishman, of the Lives and Deaths of Martyrs within this Isle, in this our age.

This servant of God, the said Master Patrick, being in his youth provided with reasonable honour and living (he was titular Abbot of Ferne), as one hating the world and the vanity thereof, left Scotland, and passed to the schools in Germany; for then the fame of the University of Wittenberg was greatly divulged in all countries. There, by God's providence, he became familiar with these lights and notable servants of Christ Jesus of that time, Martin Luther, Philip Melanchthon, and the said Francis Lambert, and he did so grow and advance in godly knowledge, joined with fervency and integrity of life, that he was in admiration with many. The zeal of God's glory did so eat him up, that he could of no long continuance remain abroad, but returned to his country, where the bright beams of the true light, which by God's grace was planted in his heart, began most abundantly to burst forth, as well in public as in secret. Besides his godly knowledge, he was well learned in philosophy. He abhorred sophistry, and would that the text6 of Aristotle should have been better understood and more used in the schools than then it was: for sophistry had corrupted all, as well in divinity as in humanity.

In short process of time, the fame of the said Master Patrick's reasoning and doctrine troubled the clergy, and came to the ears of Archbishop James Beaton. Being a conjured enemy to Jesus Christ, and one that long had had the whole regiment of this realm, he bare impatiently that any trouble should be made in that kingdom of darkness whereof, within this realm, he was the head. Therefore, he so travailed with the said Master Patrick, that he got him to St. Andrews, where, after conference for divers days, he received his freedom and liberty. The said Archbishop and his bloody butchers, called Doctors, seemed to approve his doctrine, and to grant that many things craved reformation in the ecclesiastical regiment. Amongst the rest, there was one that secretly consented with Master Patrick almost in all things, Friar Alexander Campbell, a man of good wit and learning, but corrupted by the world, as after we will hear. When the bishops and the clergy had fully understood the mind and judgment of the said Master Patrick, fearing that by him their kingdom should be damaged, they travailed with the King, who then was young and altogether at their command, that he should pass in pilgrimage to St. Duthac in Ross, to the end that no intercession should be made for the life of the innocent servant of God. He, suspecting no such cruelty as in their hearts was concluded, remained still, a lamb among the wolves, until he was intercepted in his chamber one night, and by the Archbishop's band was carried to the Castle. There he was kept that night; and in the morning, produced in judgment, was condemned to die by fire for the testimony of God's truth. The Articles for which he suffered were but of pilgrimage, purgatory, prayer to saints and prayer for the dead, and such trifles; albeit matters of greater importance had been in question, as his Treatise may witness. That the condemnation should have greater authority, the Archbishop and his doctors caused the same to be subscribed by all those of any estimation that were present, and, to make their number7 great, they took the subscriptions of children, if they were of the nobility; for the Earl of Cassillis, being then but twelve or thirteen years of age, was compelled to subscribe to Master Patrick's death, as he himself did confess.

Immediately after dinner, the fire was prepared before the old College, and Master Patrick was led to the place of execution. Men supposed that all was done but to give him a fright, and to have caused him to have recanted and become recreant to those bloody beasts. But God, for His own glory, for the comfort of His servant, and for manifestation of their beastly tyranny, had otherwise decreed. He so strengthened His faithful witness that neither the love of life nor yet the fear of that cruel death could move him a jot to swerve from the truth once professed. At the place of execution he gave to his servant, who had been chamber-child⁶⁶Valet-de-chambre. to him for a long time, his gown, coat, bonnet, and such like garments, saying, "These will not profit in the fire; they will profit thee. After this, thou canst receive no commodity from me, except the example of my death. That, I pray thee, bear in mind; for, albeit it be bitter to the flesh and fearful before men, it is the entrance unto eternal life, which none shall possess who deny Christ Jesus before this wicked generation."

The innocent servant of God being bound to the stake in the midst of some coals, some timber, and other matter appointed for the fire, a train of powder was made and set afire. This gave a glaise⁷⁷Scorched. to the blessed martyr of God, scrimpled⁸⁸Shrivelled. his left hand and that side of his face, but kindled neither the wood nor yet the coals. And so remained he in torment, until men ran to the Castle again for more powder, and for wood more able to take fire. When at last this was kindled, with loud voice he cried, "Lord Jesus, receive my spirit! How long shall darkness overwhelm this realm? And how long wilt Thou suffer this tyranny of men?" The fire was slow, and therefore was his torment the more. But most of all was he grieved by certain wicked men, amongst whom Campbell the Black Friar (of whom we spoke before) was8 principal. These continually cried, "Convert, heretic; call upon our Lady: say Salve Regina," etc. To them he answered, "Depart, and trouble me not, ye messengers of Satan." But, while the foresaid Friar still roared one thing with great vehemency, he said unto him, "Wicked man, thou knowest the contrary, and the contrary to me thou hast confessed: I appeal thee before the tribunal seat of Jesus Christ!" After these words, and others that could not well be understood or marked, both for the tumult and the vehemence of the fire, the witness of Jesus Christ got victory, after long suffering, on the last day of February in the year of God 1527. The said Friar departed this life within few days after, in what estate we refer to the manifestation of the general day. But it was plainly known that he died, in Glasgow, in a frenzy, and as one in despair.

When these cruel wolves had, as they supposed, clean devoured the prey, they found themselves in worse case than they were before; for within St. Andrews, yea, almost within the whole realm, of those who heard of that deed, there was none found who began not to inquire, Wherefore was Master Patrick Hamilton burnt? When his Articles were rehearsed, it was questioned whether such Articles were necessarily believed under pain of damnation. And so, within short space, many began to call in doubt that which before they held for a certain truth, in so much that the University of St. Andrews, and St. Leonard's College principally, by the labours of Master Gavin Logie, and the novices of the Abbey, by those of the Sub-Prior, began to smell somewhat of the truth, and to espy the vanity of the received superstition. Within a few years, both Black and Grey Friars began publicly to preach against the pride and idle life of bishops, and against the abuses of the whole ecclesiastical estate.

Friar William Arth, in a sermon preached in Dundee, spake somewhat more liberally against the licentious lives of the bishops than they could well bear. He spake further against the abuse of cursing and of miracles. The Bishop of Brechin, having his placeboes⁹⁹Parasites; flatterers.9 and jackmen¹⁰¹⁰Armed followers. in the town, buffeted the Friar, and called him heretic. The Friar, impatient of the injury received, passed to St. Andrews, and communicated the heads of his sermon to Master John Major, whose word then was held as an oracle in matters of religion. Being assured by him that such doctrine might well be defended, and that he would defend it, for it contained no heresy, there was a day appointed to the said Friar, to make repetition of the same sermon. Advertisement was given to all who were offended to be present. And so, in the parish kirk of St. Andrews, upon the day appointed, appeared the said Friar, and had amongst his auditors Master John Major, Master George Lockhart, the Abbot of Cambuskenneth, and Master Patrick Hepburn, Prior of St. Andrews, with all the Doctors and Masters of the Universities. The theme of his sermon was, "Truth is the strongest of all things."

Concerning cursing, the Friar said that, if it were rightly used, it was the most fearful thing upon the face of the earth; for it was the very separation of man from God; but that it should not be used rashly, and for every light cause, but only against open and incorrigible sinners. "But now," said he, "the avarice of priests, and the ignorance of their office, has caused it altogether to be vilipended¹¹¹¹Slighted; undervalued.; for the priest, whose duty and office it is to pray for the people, stands up on Sunday and cries, 'One has lost a spurtle.¹²¹²Porridge-stick. There is a flail stolen from those beyond the burn.¹³¹³Brook. The goodwife of the other side of the gate has lost a horn spoon. God's malison and mine I give to them that know of this gear, and restore it not.'" The people, he continued, mocked their cursing. After a sermon that he had made at Dunfermline, where gossips were drinking their Sunday penny, he, being dry, asked drink. "Yes, Father," said one of the gossips, "ye shall have drink; but ye must first resolve a doubt which has arisen amongst us, to wit, What servant will serve a man best on least expense?" "The good Angel," said I, "who is man's keeper, does great service without expense." "Tush," said the gossip, "we mean not such high matters. We10 mean, "What honest man will do greatest service for least expense?" "While I was musing," said the Friar, "what that should mean," he said, 'I see, Father, that the greatest clerks are not the wisest men. Know ye not how the bishops and their officials serve us husbandmen? Will they not give us a letter of cursing for a plack,¹⁴¹⁴A small copper coin. to last for a year, to curse all that look over our dyke¹⁵¹⁵Wall.? That keeps our corn better than the sleeping boy, who demands three shillings of fee, a sark,¹⁶¹⁶Shirt. and a pair of shoes in the year. Therefore, if their cursing do anything, we hold that the bishops are the cheapest servants, in that behalf, that are within the realm.'"

As concerning miracles, the Friar declared what diligence the ancients took to try true miracles from false. "But now," said he, "the greediness of priests not only receives false miracles, but they even cherish and fee knaves on purpose, that their chapels may be the better renowned, and their offering be augmented. Thereupon are many chapels founded, as if our Lady were mightier, and as if she took more pleasure in one place than in another. Of late days our Lady of Carsegreen has hopped from one green hillock to another! Honest men of St. Andrews," said he, "if ye love your wives and your daughters, hold them at home, or else send them in honest company; for, if ye knew what miracles were kythed¹⁷¹⁷Showed; practised. there, ye would neither thank God nor our Lady." And thus he merrily taunted the trysts of whoredom and adultery used at such devotion. Another Article in his sermon was judged more hard; for he alleged from the Common Law that the Civil Magistrate might correct the Churchmen, and for open vices deprive them of their benefices.

Notwithstanding this kind of preaching, this Friar remained Papist in his heart. The rest of the Friars, fearing to lose the benediction of the bishops, to wit, their malt and their meal and their other appointed pension, caused the said Friar to fly to England, and there, for defence of the Pope and Papistry, he was cast into prison at King Harry's commandment. But so it pleaseth God to open up the mouth of Baalam's own11 ass, to cry out against the vicious lives of the clergy of the age.

Shortly after this, new consultation was taken that some should be burnt; for men began to speak very freely. A merry gentleman named John Lindsay, familiar to Archbishop James Beaton, standing by when consultation was had, said, "My Lord, if ye burn any more, unless ye follow my counsel, ye will utterly destroy yourselves. If ye will burn them, let them be burnt in how¹⁸¹⁸Underground. cellars; for the reek¹⁹¹⁹Smoke. of Master Patrick Hamilton has infected as many as it blew upon." But, so fearful was it then to speak anything against priests, the least word spoken against them, albeit it was spoken in a man's sleep, was judged heresy. Richard Carmichael, yet living in Fife, being young and a singer in the Chapel Royal of Stirling, happened in his sleep to say, "The Devil take away the priests, for they are a greedy pack." He was accused by Sir George Clapperton, Dean of the said Chapel, and was for this compelled to burn his bill.

God shortly after raised up stronger champions against the priests. Alexander Seton, a Black Friar, of good learning and estimation, began to tax the corrupt doctrine of the Papistry. For the space of a whole Lent he taught the commandments of God only, ever beating in the ears of his auditors that the law of God had not been truly taught for many years, men's traditions having obscured the purity of it. These were his accustomed propositions. First: Christ Jesus is the end and perfection of the law. Second: There is no sin where God's law is not violated. And, third: To satisfy for sin lies not in man's power, but the remission thereof comes by unfeigned repentance, and by faith apprehending God the Father, merciful in Christ Jesus, His Son. While oftentimes this Friar put his auditors in mind of these and the like heads, and made no mention of purgatory, pardons, pilgrimage, prayer to saints, or such trifles, the dumb doctors and the rest of that forsworn rabble began to suspect him. They said nothing publicly until Lent was ended, and he had gone to Dundee. Then, in his12 absence, one hired for that purpose openly damned the whole doctrine that he had taught. This coming to the ears of the said Friar Alexander, then in Dundee, he returned without delay to St. Andrews, caused immediately to jow²⁰²⁰Toll. the bell, and to give signification that he would preach; as he did indeed. In this sermon, more plainly than at any other time, he affirmed whatsoever in all his sermons he had taught during the whole Lent-tide; adding that within Scotland there was no true bishop, if bishops were to be known by such notes and virtues as St. Paul requires in bishops.

This delation²¹²¹Accusation. flew with wings to the Archbishop's ears. Without further delay, he sent for the said Friar Alexander, and began grievously to complain and sharply to accuse him for having spoken so slanderously of the dignity of the bishops, as to say that "it behoved a bishop to be a preacher, or else he was but a dumb dog, and fed not the flock, but fed his own belly." The man, being witty, and minded of his most assured defence, said, "My Lord, the reporters of such things are manifest liars." Thereat the Archbishop rejoiced, and said, "Your answer pleases me well: I never could think that ye would be so foolish as to affirm such things. Where are these knaves that have brought me this tale?" These compearing²²²²Presenting themselves. and affirming the same that they did before, he still replied that they were liars. Witnesses were multiplied, and men were brought to attention, and then he turned to the Archbishop and said, "My Lord, ye may see and consider what ears these asses have, who cannot discern betwixt Paul, Isaiah, Zechariah, Malachi, and Friar Alexander Seton. In very deed, my Lord, I said that Paul says, 'It behoveth a bishop to be a teacher.' Isaiah saith, that 'they that feed not the flock are dumb dogs.' And Zechariah saith, 'They are idle pastors.' I of my own head affirmed nothing, but I declared what the Spirit of God had before pronounced. If ye be not offended at Him, my Lord, ye cannot justly be offended at me. And so, yet again, my Lord, I say that they are manifest liars that reported unto you that I said that ye and others that preach not are no bishops, but belly gods."

13

Albeit, the Archbishop was highly offended at the scoff and bitter mock, as well as at the bold liberty of that learned man; yet durst he not hazard for that present to execute his malice conceived. Not only feared he the learning and bold spirit of the man, but also the favour that he had with the people, as well as with the Prince, King James the Fifth. With him he had good credit; for he was at that time his confessor, and had exhorted him to the fear of God, to the meditation of God's law, and to purity of life. The Archbishop, with his complices, foreseeing what danger might come to their Estate, if such familiarity should continue betwixt the Prince and a man so learned and so repugnant to their affections, laboured to make the said Friar Alexander odious unto the King's Grace. With the assistance of the Grey Friars, who by their hypocrisy deceived many, they readily found means to traduce the innocent as a heretic.

This accusation was easily received and more easily believed by the carnal Prince, who was altogether given to the filthy lusts of the flesh, and abhorred all counsel repugnant thereto. He did remember what a terror the admonitions of the said Alexander were unto his corrupted conscience, and without resistance he subscribed to their accusation, affirming that he knew more than they did in that matter; for he understood well enough that he smelled of the new doctrine, from such things as he had shewn to him under confession. Therefore, he promised that he should follow the counsel of the bishops in punishing him and all others of that sect. These things understood by the said Alexander, as well by information of his friends and familiars, as by the strange countenance of the King unto him, he provided the next way to avoid the fury of a blinded Prince. In his habit, he departed the realm, and, coming to Berwick, wrote back again to the King's Grace his complaint and admonition....

After the death of that constant witness of Jesus Christ, Master Patrick Hamilton, when God disclosed the wickedness of the wicked, as we have seen, there was one Forrest of Linlithgow taken. After long imprisonment in the14 Sea Tower of St. Andrews, this man was adjudged to the fire by the said Archbishop James Beaton and his doctors, for none other crime but because he had a New Testament in English. More of his story we have not, except that he died constant, and with great patience, at St. Andrews. The flame of persecution ceased after his death for the space of ten years or thereby. Not that these bloody beasts ceased by all means to suppress the light of God, and to trouble such as in any sort were suspected to abhor their corruption; but because the realm was troubled with intestine and civil wars. In these, much blood was shed; first, at Melrose, betwixt the Douglas and Buccleuch, on the eighteenth day of July, in the year of God 1526; next, at Linlithgow, betwixt the Hamiltons and the Earl of Lennox, where the said Earl, with many others, lost his life, on the thirteenth day of September in the same year; and last, betwixt the King himself and the said Douglases, whom he banished from the realm, and held in exile during the rest of his days. By reason of these, and of other troubles, the bishops and their bloody bands could not find the time so favourable unto them as they required, for executing their tyranny.

In this mid time, the wisdom of God did provide that Harry the Eighth, King of England, should abolish from his realm the name and authority of the Pope of Rome, and suppress the Abbeys and other places of idolatry. This gave hope, in divers realms, that some godly reformation should have ensued therefrom. From this our country, divers learned men, and others that lived in fear of persecution, did repair to that realm. They found not such purity as they wished, and some of them sought other countries. But they escaped the tyranny of merciless men, and were reserved to better times, that they might fructify within His Church, in divers places and parts, and in divers vocations. Alexander Seton remained in England, and publicly, with great praise and comfort of many, taught the Evangel in all sincerity certain years. Albeit the craftiness of Winchester, and of others, circumvented the said Alexander, so as to cause him, at Paul's Cross, to affirm certain things repugnant to his15 former true doctrine; there is no doubt but that, as God had powerfully reigned with him in all his life, in his death, which shortly after followed, he found the mercy of his God, whereupon he ever exhorted all men to depend.

Alexander Alesius, Master John Fyfe, and that famous man Dr. Macchabeus,²³²³Macalpine. departed unto Germany, where by God's providence they were distributed to several places. Macdowell, for his singular prudence, besides his learning and godliness, was elected burgomaster in one of the Stadts. Alesius was appointed to the University of Leipsic; and so was Master John Fyfe. There, for their honest behaviour and great erudition, they were held in admiration by all the godly. And in what honour, credit, and estimation, Dr. Macchabeus was with Christian King of Denmark, let Copenhagen and famous men of divers nations testify. Thus did God provide for His servants, and frustrate the expectation of these bloody beasts who, by the death of one in whom the light of God did clearly shine, intended to have suppressed Christ's truth for ever within this realm. But the contrary had God decreed; for his death was, as we have said, the cause of awakening many from the deadly sleep of ignorance; and so did Jesus Christ, the only true Light, shine unto many, from the away-taking of one. These notable men, Master John Fyfe only excepted, did never after comfort this country with their bodily presence; but God made them fructify in His Church, and raised them up lights out of darkness, to the praise of His own mercy, and to the just condemnation of them that then ruled—to wit, the King, Council, and nobility, yea, the whole people—who suffered such notable personages, without crimes committed, to be unjustly persecuted, and so exiled. Others were afterwards treated in the same manner; but of them we shall speak in their own places.

As soon as the bishops got the opportunity which they constantly sought, they renewed the battle against Jesus Christ. In the year of God 1534, the foresaid leprous Archbishop caused to be summoned Sir William Kirk, Adam Deas, Henry Cairns, and John Stewart,16 indwellers of Leith, with divers others, such as Master William Johnstone, and Master Henry Henderson, schoolmaster of Edinburgh. Some of these compeared in the Abbey Kirk of Holyroodhouse and abjured, and publicly burned their bills: others compeared not, and were exiled. But two were brought to judgment, to wit, David Stratoun, a gentleman, and Master Norman Gourlay, a man of reasonable erudition. Of them we must shortly speak.

In Master Norman appeared knowledge, albeit joined with weakness. But in David Stratoun there could only be espied, from the first, a hatred against the pride and avarice of the priests. The cause of his delation was as follows. He had made himself a fishing boat to go to sea, and the Bishop of Moray, then being Prior of St. Andrews, and his factors, urged for the teind thereof. His answer was that, if they would have teind of that which his servants won in the sea, it was but reason that they should come and receive it where he got the stock.²⁴²⁴The crop from which the teind was drawn. So, as was constantly affirmed, he caused his servants to cast every tenth fish into the sea again. Process of cursing was led against him, for non-payment of such teinds; and when he contemned this, he was delated²⁵²⁵Accused. to answer for heresy. It troubled him vehemently; and he began to frequent the company of such as were godly; for before he had been a very stubborn man, and one that despised all reading, chiefly of those things that were godly. Miraculously, as it were, he appeared to be changed; for he delighted in nothing but in reading, albeit he himself could not read, and he became a vehement exhorter of all men to concord, to quietness, and to the contempt of the world. He frequented much the company of the Laird of Dun, whom God in those days had marvellously illuminated.

One day, the present Laird of Lauriston, then a young man, was reading to him from the New Testament, in a certain quiet spot in the fields. As God had appointed, he chanced to read these sentences of our Master, Jesus Christ: "He that denies Me before men, or is ashamed of Me in the midst of this wicked generation, I will17 deny him in the presence of My Father, and before His angels." At these words he suddenly, being as one ravished, platt²⁶²⁶Threw. himself upon his knees. After extending both hands and visage fixedly to the heavens for a reasonable time, he burst forth in these words: "O Lord, I have been wicked, and justly mayest Thou withdraw Thy grace from me. But, Lord, for Thy mercy's sake, let me never deny Thee or Thy truth, from fear of death or corporal pain."

The issue declared that his prayer was not vain: for when he, with the foresaid Master Norman, was produced in judgment in the Abbey of Holyroodhouse, the King himself (all clad in red) being present, there was great labour to make the said David Stratoun recant, and burn his bill. But he, ever standing at his defence, alleging that he had not offended, in the end was adjudged unto the fire. When he perceived the danger, he asked grace of the King. This would the King willingly have granted unto him, but the bishops proudly answered that his hands were bound in that case, and that he had no grace to give to such as by their law were condemned. And so was David Stratoun, with the said Master Norman, after dinner, upon the twenty-seventh day of August, in the year of God 1534, led to a place beside the Rood of Greenside; and there these two were both hanged and burned, according to the mercy of the papistical Kirk.

This tyranny notwithstanding, the knowledge of God did wondrously increase within this realm, partly by reading, partly by brotherly conference, which in those dangerous days was used to the comfort of many; but chiefly by merchants and mariners, who, frequenting other countries, heard the true doctrine affirmed, and the vanity of the papistical religion openly rebuked. Dundee and Leith were the principal centres of enlightenment, and there David Beaton, cruel Cardinal, made a very strait inquisition, divers being compelled to abjure and burn their bills, some in St. Andrews, and some at Edinburgh. About the same time, Captain John Borthwick was burnt in effigy, but by God's providence he himself escaped their fury.18 This was done for a spectacle and triumph to Mary of Lorraine, lately arrived from France, as wife of James the Fifth, King of Scots. What plagues she brought with her, and how they yet continue, may be manifestly seen by such as are not blind.

The rage of these bloody beasts proceeded so that the King's Court itself escaped not danger; for in it divers were suspected, and some were accused. And yet ever did some light burst out in the midst of darkness; for the truth of Christ Jesus entered even into the cloisters, as well of Friars, as of Monks and Canons. John Linn, a Grey Friar, left his hypocritical habit and the den of those murderers the Grey Friars. A Black Friar, called Friar Kyllour, set forth the history of Christ's Passion in the form of a play, which he both preached and practised openly in Stirling, the King himself being present, upon a Good Friday in the morning. In this, all things were so lovably expressed that the very simple people understood, and these confessed that, as the priests and obstinate Pharisees persuaded the people to refuse Christ Jesus, and caused Pilate to condemn Him, so did the bishops and men called religious blind the people, and persuade princes and judges to persecute such as professed the blessed Evangel of Christ Jesus.

This plain speaking so inflamed the hearts of all that bare the beast's mark, that they did not cease their machinations until the said Friar Kyllour, and with him Friar Beveridge, Sir Duncan Simson, Robert Forrester, a gentleman, and Dean Thomas Forret, Canon Regular and Vicar of Dollar, a man of upright life, were all together cruelly murdered in one fire, on the last day of February, in the year of God 1538. This cruelty was used by the said Cardinal, the Chancellor, Archbishop of Glasgow, and the incestuous Bishop of Dunblane.

After this cruelty was used in Edinburgh, upon the Castle Hill, two friars were apprehended in the Diocese of Glasgow, to the effect that the rest of the bishops might show themselves no less fervent to suppress the light of God than was he of St. Andrews. The one was Jerome Russell, a Cordelier Friar, a young man of a19 meek nature, quick spirit, and good letters. The other was one Kennedy, who was not more than eighteen years of age, and was of excellent ingyne²⁷²⁷Ingenuity; genius. in Scottish poesy. To assist the Archbishop of Glasgow in that cruel judgment, or at least to cause him to dip his hands in the blood of the saints of God, there were sent Master John Lauder, Master Andrew Oliphant, and Friar Maltman, sergeants of Satan, apt for that purpose. The day appointed for their cruelty having come, the two poor saints of God were presented before these bloody butchers. Grievous were the crimes that were laid to their charge.

At the first, Kennedy was faint, and gladly would have recanted. But, when a place of repentance was denied unto him, the Spirit of God, which is the Spirit of all comfort, began to work in him. The inward comfort began to burst forth, in visage as well as in tongue and word; for his countenance began to be cheerful. With a joyful voice he said, upon his knees, "O Eternal God! how wondrous is that love and mercy that Thou bearest unto mankind, and unto me the most caitiff and miserable wretch above all others; for, even now, when I would have denied Thee, and Thy Son, our Lord Jesus Christ, my only Saviour, and so have casten myself into everlasting damnation; Thou, by Thine own hand, hast pulled me from the very bottom of hell, and makest me to feel that heavenly comfort which takes from me the ungodly fear wherewith before I was oppressed. Now I defy death; do what ye please, I praise my God I am ready."

The godly and learned Jerome, railed upon by those godless tyrants, answered, "This is your hour and that of the power of darkness: now sit ye as judges; and we stand wrongfully accused, and more wrongfully to be condemned; but the day shall come, when our innocency shall appear, and ye shall see your own blindness, to your everlasting confusion. Go forward, and fulfil the measure of your iniquity."

When these servants of God thus behaved themselves, there arose a variance betwixt the Archbishop and the beasts that came from the Cardinal. The Archbishop said, "I think it better to spare these men, rather than to put them to death." Thereat20 the idiot Doctors, offended, said, "What will ye do, my Lord? Will ye condemn all that my Lord Cardinal and the other bishops and we have done? If so ye do, ye show yourself enemy to the Kirk and us, and so we will repute you, be ye assured." At these words the faithless man, effrayed,²⁸²⁸Frightened; afraid. adjudged the innocents to die, according to the desire of the wicked.

The meek and gentle Jerome Russell comforted the other with many comfortable sentences, oft saying unto him, "Brother, fear not: more potent is He that is in us, than is he that is in the world. The pain that we shall suffer is short, and shall be light; but our joy and consolation shall never end. Therefore, let us contend to enter in unto our Master and Saviour, by the strait way which He has trod before us. Death cannot destroy us; for it is destroyed already by Him for whose sake we suffer." With these and the like comfortable sentences, they passed to the place of execution, and constantly triumphed over death and Satan, even in the midst of the flaming fire.

Thus did these cruel beasts intend nothing but murder in all quarters of this realm. For so far had that blinded and most vicious man, the Prince,—most vicious, we call him, for he neither spared man's wife nor maiden, no more after his marriage than he did before,—so far, we say, had he given himself to obey the tyranny of those bloody beasts that he had made a solemn vow, that none should be spared that was suspected of heresy, yea, although it were his own son. He lacked not flatterers enough to press and push him forward in his fury. Many of his minions were pensioners to priests; and among them, Oliver Sinclair, still surviving and an enemy to God, was the principal.

Yet did not God cease to give to that blinded Prince documents²⁹²⁹Warnings. that some sudden plague was to fall upon him, if he did not repent his wicked life; and that his own mouth did confess. For, after Sir James Hamilton was beheaded, justly or unjustly we dispute not, this vision came unto him, as he himself did declare to his familiars. The said Sir James appeared unto him, having in his hands a drawn21 sword. With this he struck both arms from the King, saying to him, "Take that, until thou receivest a final payment for all thy impiety." He showed this vision, with sorrowful countenance, on the morrow; and shortly thereafter his two sons died, both within the space of twenty-four hours; some say, within the space of six hours. In his own presence, George Steel, his greatest flatterer, and the greatest enemy to God that was in his Court, dropped off his horse, and died without word, on the same day that, in open audience of many, the said George had refused his portion of Christ's kingdom, if the prayers of the Virgin Mary should not bring him there.

Men of good credit can yet report a terrible vision the said Prince saw, when lying in Linlithgow, on the night that Thomas Scott, Justice Clerk, died in Edinburgh. Affrighted at midnight, or after, he cried for torches, and raised all that lay in the Palace. He told that Thomas Scott was dead; for he had been at him with a company of devils, and had said unto him these words, "O woe to the day that ever I knew thee or thy service; for, for serving thee against God, against His servants, and against justice, I am adjudged to endless torment." Of the terrible utterances of the said Thomas Scott before his death, men of all estates heard, and some that yet live can witness. His words were ever, "Justo Dei judicio condemnatus sum"; that is, I am condemned by God's just judgment. He was most oppressed for the delation and false accusation of such as professed Christ's Evangel, as Master Thomas Marjoribanks and Master Hew Rigg, then advocates, did confess to Mr. Henry Balnaves. These came to him from the said Thomas Scott, as he and Mr. Thomas Bellenden were sitting in St. Giles's Kirk, and in the name of the said Thomas asked his forgiveness.

None of these terrible forewarnings could either change or mollify the heart of the indurate, lecherous, and avaricious tyrant: still did he proceed from impiety to impiety. In the midst of these admonitions he caused hands to be put on that notable man, Master George Buchanan to whom, for his singular erudition and honest behaviour was committed the charge of instructing some of22 his bastard children. But, by the merciful providence of God, Master George escaped the rage of those that sought his blood, albeit with great difficulty, and he remains alive to this day, in the year of God 1566, to the glory of God, to the great honour of his nation, and unto the comfort of those that delight in letters and virtue. That singular work of David's Psalms in Latin metre and poesy, besides many others, can witness the rare grace of God given to the man whom that tyrant, by instigation of the Grey Friars and of his other flatterers, would altogether have devoured, if God had not provided to his servant remedy by escape.

This cruelty and persecution notwithstanding, these monsters and hypocrites the Grey Friars, day by day, came further into contempt; for not only did the learned espy their abominable hypocrisy, but men, in whom no such grace or gifts were thought to have been, began plainly to paint the same forth to the people....

When God had given unto that indurate Prince sufficient documents that his rebellion against His blessed Evangel should not prosperously succeed, He raised war against him, as He did against obstinate Saul, and in this he miserably perished, as we shall hear.

The occasion of the war was this. Harry the Eighth, King of England, had a great desire to have spoken with our King; and with that object he travailed long until he got a full promise made to his ambassador, Lord William Howard. The place of meeting was to be at York; and the King of England kept the appointment with such solemnity and preparation as never, for such a purpose, had been seen in England before. There was great bruit³⁰³⁰Talk (common). of that journey, and some preparation was made for it in Scotland: but in the end, by persuasion of the Cardinal Beaton and others of his faction, the journey was stayed, and the King's promise was falsified. Thereupon, sharp letters of reproach were sent unto the King, and also unto his Council. King Harry frustrated, returned to London; and, after declaring his indignation, began to fortify with men his frontiers23 fornent³¹³¹Over against. Scotland. Sir Robert Bowes, the Earl of Angus, and his brother, Sir George Douglas, were sent to the Borders. Upon what other trifling questions, as, for example, the Debateable Land and such like, the war broke out, we omit to write. The principal occasion was the falsifying of the promise. Our King, perceiving that the war would rise, asked the prelates and kirkmen what support they would make to the sustaining of the same; for rather he would yet satisfy the desire of his uncle than would he hazard war, when he saw that his forces were not able to resist. The kirkmen promised mountains of gold, as Satan their father did to Christ Jesus if He would worship him. They would have gone to hell, rather than that he should have met with King Harry: for then, thought they, farewell our kingdom; and, thought the Cardinal, farewell his credit and glory in France. In the end, they promised fifty thousand crowns a year, to be well paid, so long as the wars lasted; and further, that their servants, and others that appertained unto them and were exempt from common service, should not the less serve in time of necessity.

These vain promises lifted up in pride the heart of the unhappy king: and so began the war. The realm was quartered, and men were laid in Jedburgh and Kelso. All men, fools we mean, bragged of victory; and in very deed the beginning gave us a fair show. For at the first warden raid, which was made on St. Bartholomew's Day, in the year of God 1542, the Warden, Sir Robert Bowes, his brother Richard Bowes, Captain of Norham, Sir William Mowbray, knight, a bastard son of the Earl of Angus, and James Douglas of Parkhead, then rebels, with a great number of borderers, soldiers, and gentlemen, were taken. The Raid was termed Halden Rig. The Earl of Angus, and Sir George his brother, did narrowly escape. Our papists and priests, proud of this victory, encouraged the King. There was nothing heard but, "All is ours. They are but heretics. If we be a thousand and they ten thousand, they dare not fight. France shall enter the one part, and we the other, and so shall England be24 conquered within a year." If any man was seen to smile at such vanity, he was no more than a traitor and a heretic. And yet, by these means, men had greater liberty than they had before, as concerning their conscience; for then ceased the persecution.

The war continued until mid September; and then was sent down the old Duke of Norfolk, with such an army as for a hundred years before had not come into Scotland. The English were engaged in amassing their forces, and setting forward their preparations and munitions, which were exceeding great, until mid October, and after. Then they marched from Berwick and tended to the west, ever holding Tweed upon their one side, and never camping more than a mile from that river during the whole time they continued in Scotland, which was ten or twelve days. Day forays were run to Smailholm, Stitchel, and such places near about, but many snappers³²³²Stumbles. they got. They burned some corn, besides that which the great host consumed, but they carried away small booty. The King assembled his force at Fala, for he had information that they had proposed to advance on Edinburgh. Taking the muster all at one hour, two days before Halloween, there were found with him eighteen thousand able men. Ten thousand men, with the Earl of Huntly and Lords Erskine, Seton and Home, were upon the borders, awaiting the English army. These were adjudged men enough to hazard battle, albeit the enemy were estimated at forty thousand.

While the King lay at Fala, waiting for the guns and for information from the army, the Lords began to remember how the King had been long abused by his flatterers, and principally by the pensioners of the priests. It was at once concluded that they would make some new remembrance of Lauder-bridge, to see if that would for a season somewhat help the state of the country. But the Lords amongst themselves could not agree upon the persons that deserved punishment. Every man favoured his friend, and the whole escaped; and, besides, the purpose was disclosed to the King, and by him to the courtiers. After that, until they25 came to Edinburgh, the courtiers stood in no little fear; but that was suddenly forgotten, as we shall hear.

While time was thus protracted, the English army, for scarcity of victuals, as was rumoured, retired over Tweed by night, and so began to skaill.³³³³Disperse. The King, informed of this, desired the Lords and Barons to assist him to follow them into England. With one consent, answer was given that they would hazard life and whatsoever they had to defend his person and the realm; but, as for invading England, neither had they so just title as they desired, nor could they be then able to do anything to the hurt of England, considering that they had now been long absent from their houses, their provisions were spent, their horses were wearied, and, greatest of all, the time of year did utterly forbid. This answer seemed to satisfy the King; for in words he praised their prudent foresight and wise counsel. But the mint³⁴³⁴Threat. made to his courtiers, and that bold repulse of his desires given to him in his own face, wounded his proud heart. Long had he governed as he himself chose, and he decreed a notable revenge. This, no doubt, he would not have failed to have executed had not God, by His own hand, cut the cords of his impiety. He returned to Edinburgh; and the nobility, barons, gentlemen, and commons dispersed to their own habitations. This was on the second and third days of November.

Without delay, at the Palace of Holyroodhouse, a new Council was convened, a Council, we mean, of the abusers of the King. There accusation was laid against the most part of the nobility. Some were heretics, some favourers of England, some friends to the Douglases, and so could there be none faithful to the King, in their opinion. The Cardinal and the priests cast faggots in the fire with all their force. Finding the King wholly given over to their devotion, they delivered unto him a scroll containing the names of such as they, in their inquisition, deemed heretics. For this was the order of justice kept by these holy fathers in damning innocent men. Whosoever would delate any one of heresy was26 heard; no respect or consideration was taken as to what mind the delater bare to the person delated. Whosoever were produced as witnesses were admitted, however suspicious and infamous they were. If two or three had proven any point that by their law was holden heresy, the delated person was a heretic. There remained no more to be done but to fix a day for his condemnation, and for the execution of their corrupt sentence. The world may this day consider what man could be innocent where such judges were party. True it is that by false judgment and false witnesses innocents have been oppressed from the beginning. But never gat the Devil his freedom to shed innocent blood except in the kingdom of Antichrist, "that the innocent should die, and neither know accuser nor yet the witnesses that testified against him." But how shall the Antichrist be known, if he be not contrarious to God the Father and His Son, Christ Jesus, in law, life, and doctrine. But this we omit.

The Cardinal and prelates had once before presented the same scroll unto the King, at the time of his return from the circumnavigation of the Isles. But then it was refused by the prudent and stout counsel of the Laird of Grange, who opened clearly to the King the practice³⁵³⁵Intrigues. of the prelates, and the danger that might ensue. The King, being out of his passion, was tractable, and after consideration gave answer in the Palace of Holyroodhouse to the Cardinal and prelates, when they had uttered their malice and shown what profit might arise to the crown if he would follow their counsel. "Pack you, Jesuits; get you to your charges, reform your own lives, and be not instruments of discord betwixt my nobility and me; or else, I avow to God, I shall reform you, not by imprisonment, as the King of Denmark does, nor yet by hanging and heading, as the King of England does, but I shall reform you by sharp whingers³⁶³⁶Hangers (small swords). if ever I hear such motion of you again." The prelates, dashed and astonished by this answer, had ceased for a season to attempt, by rigour against the nobility, to pursue their schemes any further.

27

But now, being informed of all proceedings by their pensioners, Oliver Sinclair, Ross, Laird of Craigie, and others who were faithful to them in all things, they concluded to hazard once again their former suit. This was no sooner proposed than it was accepted, with no small regret made by the King's own mouth that he had so long despised their counsel; "For," said he, "now I plainly see your words to be true. The nobility desire neither my honour nor continuance; they would not ride a mile for my pleasure to follow my enemies. Will ye therefore find me the means whereby I may have a raid made into England, without their knowledge and consent—a raid that may be known as my own raid—and I shall bind me to your counsel for ever." There concurred together Ahab and his false prophets; there were congratulations and clapping of hands; there were promises of diligence, closeness, and felicity.

Finally, conclusion was taken that the west border of England, which was most empty of men and garrisons, should be invaded; the King's own banner should be there; Oliver, the great minion, should be general lieutenant; but no man should be privy of the enterprise, except the council that was then present, until the very day and execution thereof. The Bishops gladly took the charge of that raid. Letters were sent to such as they would charge to meet the King, on a day and at a place appointed. The Cardinal was directed to go with the Earl of Arran to Haddington, to make a show against the east border, when the others were in readiness to invade the west. And thus neither counsel, practice, closeness, nor diligence lacked to set forward that enterprise. And, among these consulters, there was no doubt of a good success. So was the scroll thankfully received by the King himself, and put into his own pocket, where it remained to the day of his death, and then was found. In it were contained the names of more than a hundred landed men, besides others of meaner degree. Amongst these, the Lord Hamilton himself, then second person of the realm, was delated.

It was bruited that this raid was devised by the Lord Maxwell; but we have no certainty thereof. The night28 before the day appointed for the enterprise, the King was found at Lochmaben. To him came companies from all quarters, as they were appointed, no man knowing of another. No general proclamation had been made; all had been summoned by privy letters. Nor did the multitude know anything of the purpose until after midnight, when the trumpet blew, and all men were commanded to march forward, and to follow the King, who was supposed to be with the host. Guides were appointed to conduct them towards England, and these did so both faithfully and closely.

Upon the point of day, they approached to the enemies' ground; and passed the water without any great resistance made unto them. The foray went forward, fires rose, and herschip³⁷³⁷Plundering. might have been seen on every side. The unprepared people were altogether amazed; for, bright day appearing, they saw an army of ten thousand men, and their corn and houses upon every side sending flames of fire unto the heaven. To them it was more than a wonder that such a multitude could have been assembled and convoyed, without knowledge thereof coming to their wardens. They looked not for support, and so at the first they utterly despaired. Yet began they to assemble together, ten in one company, twenty in another; and, as the fray proceeded, their troops increased, but to no number; for Carlisle, fearing to have been assaulted, suffered no man to issue from the gates. Thus the greatest number that ever appeared or approached before the discomfiture, did not exceed three or four hundred men; and yet they made hot skirmishing, for, on their own ground, they were more expert in such feats.

About ten o'clock, when fires had been kindled and almost slokened³⁸³⁸Quenched. on every side, Oliver thought it time to show his glory. Incontinently,³⁹³⁹Forthwith. the King's banner was displayed; Oliver was lifted up on spears upon men's shoulders, and there, with sound of trumpet, he was proclaimed general lieutenant, and all men were commanded to obey him, as the King's own person, under all highest pains. The Lord Maxwell, Warden, to whom properly appertained the regiment, in absence of the King, was29 present; he heard and saw all, but thought more than he spake. There were also present the Earls Glencairn and Cassillis, with the Lord Fleming, and many other Lords, Barons, and gentlemen of Lothian, Fife, Angus, and Mearns.

In the meantime, the skirmishing grew hotter than it had been before: shouts were heard on every side. Some Scotsmen were stricken down; some, not knowing the ground, laired,⁴⁰⁴⁰Stuck in the mire. and lost their horses. Some English horses were of purpose let loose, to provoke greedy and imprudent men to prick at them: many did so, but found no advantage. While disorder arose more and more in the army, men cried in every ear, "My Lord Lieutenant, what will ye do?" Charge was given that all men should alight and go to array; for they would fight it. Others cried, "Against whom will ye fight? Yon men will fight none otherwise than ye see them do, if ye stand here until the morn." New purpose was taken that the footmen (they had with them certain bands of soldiers) should softly retire towards Scotland, and that the horsemen should take horse again, and follow in order. Great was the noise and confusion that was heard, while every man called his own slogan.⁴¹⁴¹Battle-cry. The day was nearly spent, and that was the cause of the greatest fear.

The Lord Maxwell, perceiving what would be the end of such beginnings, remained on foot with his friends, and, being admonished to take horse and provide for himself, answered, "Nay, I will here abide the chance that it shall please God to send me, rather than go home, and there be hanged." And so he remained on foot and was taken prisoner, while the multitude fled, to their greater shame. The enemy, perceiving the disorder, increased in courage. Before, they had shouted; but then they struck. They threw spears and dagged⁴²⁴²Shot. arrows where the companies were thickest. Some rencounters were made, but nothing availed. The soldiers cast from them their pikes, culverins, and other weapons of defence; the horsemen left their spears; and, without judgment, all men fled. The tide was rising, and the water made great stop; but the30 fear was such that happy was he that might get a tacker.⁴³⁴³Carrier. Such as passed the water and escaped that danger, not well acquainted with the ground, fell into the Solway Moss. The entry to it was pleasing enough, but all that took that way, either tint⁴⁴⁴⁴Lost. their horses or else themselves and horses both.

To be short, a greater fear and discomfiture, without cause, has seldom been seen. It is said that, where the men were not sufficient to take the hands of prisoners, some ran to houses and surrendered themselves to women. Stout Oliver was taken, without stroke, fleeing manfully; and so was his glory (stinking and foolish pride we should call it) suddenly turned to confusion and shame. In that discomfiture were taken the two Earls foresaid, the Lords Fleming and Somerville, and many other barons and gentlemen, besides the great multitude of servants.

Worldly men may think that all this came but by misorder and fortune, as they term it; but whosoever has the least spunk⁴⁵⁴⁵Spark. of the knowledge of God, may as evidently see the work of His hand in this discomfiture, as ever was seen in any of the battles left to us on record by the Holy Ghost. For what more evident declaration have we that God fought against Benhadad, King of Aram, when he was discomfited at Samaria, than that which we have that God fought with His own arm against Scotland? In the former discomfiture, two hundred and thirty persons in the skirmish, with seven thousand following them in the great battle, did put to flight the said Benhadad, with thirty kings in his company. But here, in this shameful discomfiture of Scotland, very few more than three hundred men, without knowledge of any back or battle to follow, did put to flight ten thousand men without resistance made. There did every man rencounter his marrow,⁴⁶⁴⁶Match. until the two hundred slew such as matched them. Here, without slaughter, the multitude fled. There those of Samaria had the prophet of God to comfort, to instruct, and to promise victory unto them. England, in that pursuit, had nothing.31 But God by His providence secretly wrought in these men that knew nothing of His working, nor yet of the causes thereof; no more than did the wall that fell upon the rest of Benhadad's army know what it did. Therefore, yet again we say that such as behold not in that sudden dejection the hand of God, fighting against pride for the freedom of His own little flock, unjustly persecuted, do willingly and maliciously obscure the glory of God. But the end was yet more notable.

The King waited upon news at Lochmaben, and when the certain knowledge of the discomfiture came to his ears he was stricken with a sudden fear and astonishment, so that scarcely could he speak, or hold purposed converse with any man. The night constrained him to remain where he was, and so he went to bed; but he rose without rest or quiet sleep. His continual complaint was, "Oh, fled Oliver! Is Oliver ta'en? Oh, fled Oliver!" These words in his melancholy, and as if he were carried away in a trance, he repeated from time to time, to the very hour of his death. Upon the morn, which was St. Katherine's Day, he returned to Edinburgh, as did the Cardinal from Haddington. But the one being ashamed of the other, the bruit of their communication came not to the ears of the public. The King made inventory of his poise,⁴⁷⁴⁷Secret hoard of money. and of all his jewels and other substance; and departed to Fife. Coming to Hallyards, he was humanely received by the Lady Grange, an ancient and godly matron: the Laird was absent. There were in his company only William Kirkaldy, now Laird of Grange, and some others that waited upon his chamber. At supper, the lady, perceiving him pensive, began to comfort him, and urged him to take the work of God in good part. "My portion of this world is short," he replied, "for I will not be with you fifteen days." His servants, repairing unto him, asked where he would have provision made for Yuletide, which then approached. He answered with a disdainful smirk, "I cannot tell: choose ye the place. But this I can tell you, ye will be masterless before Yule day, and the realm without a King."32 Because of his displeasure, no man durst make contradiction unto him. After he had visited the Castle of Carny, pertaining to the Earl of Crawford, where was the said Earl's daughter, one of his paramours, he returned to Falkland and took to bed. No sign of death appeared about him, but he constantly affirmed that, before such a day, he would be dead.

In the meantime the Queen was upon the point of her delivery in Linlithgow, and on the eighth day of December, in the year of God 1542, was delivered of Mary, that then was born, and now does reign for a plague to this realm, as the progress of her whole life to this day hath declared. The certainty that a daughter was born unto him coming to his ears, the King turned from such as spake with him, and said, "The devil go with it! It will end as it began: it came from a woman; and it will end in a woman." After that, he spake not many words that were sensible. But ever he harped upon his old song, "Fie, fled Oliver! Is Oliver ta'en? All is lost."

In the meantime came the Cardinal, in the King's great extremity, an apt comforter for a desperate man. He cried in his ear, "Take order, Sire, with your realm: who shall rule during the minority of your daughter? Ye have known my service, what will ye have done? Shall there not be four regents chosen, and shall not I be principal of them?" Whatsoever the King answered, documents were taken that things should be as my Lord Cardinal thought expedient. As many affirm, a dead man's hand was made to subscribe a blank, that they might write above the signature what pleased them best. This finished, the Cardinal posted to the Queen. At the first sight of the Cardinal, she said, "Welcome, my Lord. Is not the King dead?" Divers men are of divers opinions as to what moved her so to conjecture. Many whisper that of old his part was in the pot, and that the suspicion thereof caused him to be inhibited the Queen's company. Howsoever it may have been before, it is plain that, after the King's death, and during the Cardinal's life, whosoever might guide the33 Court, he got his secret business sped by that gracious lady, either by day or by night. Whether the tidings liked her or not, she mended with as great expedition of that daughter as ever she did before of any son she bare. The time of her purification was accomplished sooner than the Levitical law appoints: but she was no Jewess, and therefore in that she offended not.

King James departed this life on the thirteenth day of December, in the year of God 1542, and on news thereof the hearts of men began to be disclosed. All men lamented that the realm was left without a male to succeed; yet some rejoiced that such an enemy to God's truth was taken away. By some he was called a good poor-man's king; by others he was termed a murderer of the nobility, and one that had decreed their utter destruction. Some praised him for suppressing theft and oppression; others dispraised him for the defiling of men's wives and of virgins. Men spake as affection led them. And yet none spake altogether beside the truth; for all these things were in part so manifest that, as the virtues could not be denied, so could not the vices be cloaked by any craft.

Throughout this realm the question of government was universally moved. The Cardinal proclaimed the King's last will. Therein were nominated four Protectors or Regents, of whom he himself was the first and principal, with him being joined the Earls Huntly, Argyll, and Moray. This was done on the Monday at the Market Cross of Edinburgh. But on the Monday following the whole Regents had remission from their usurpation. By the stout and wise counsel of the Laird of Grange, the Earl of Arran, then second person to the Crown, caused assemble the nobility of the realm, and required the equity of their judgment in his just suit to be governor of this realm during the minority of her to whom he would succeed, in the event of her death without lawful succession. His friends convened, the nobility assembled, and the day of decision was appointed. The Cardinal and his faction opposed themselves to the government of one man, and especially to the34 regiment of any called Hamilton: "For who knows not," said the Cardinal, "that the Hamiltons are cruel murderers, oppressors of innocence, proud, avaricious, double, and false; and, finally, the pestilence in this commonwealth." Thereto the said Earl answered, "Defraud me not of my right, and call me what ye please. Whatsoever my friends have been, unto this day no man has had cause to complain upon me, nor am I minded to flatter any of my friends in their evil doing. By God's grace I shall be as forward to correct their enormities as any within the realm can reasonably require of me. And therefore, yet again, my Lords, in God's name I crave that ye do me no wrong, nor defraud me of my just title, before ye have experience of my government." At these words, all that feared God or loved honesty were so moved that with one voice they cried, "That petition is most just, and unless we would act against God, justice, and equity, it cannot be denied."

In despite of the Cardinal and his suborned faction, the Earl of Arran was declared Governor, and with public proclamation so announced to the people. The King's Palace, treasure, jewels, garments, horse, and plate were delivered unto him by the officers that had the former charge; and he was honoured, feared, and obeyed more heartily than ever any king was before, so long as he abode in God. Great favour was borne unto him, because it was bruited that he favoured God's Word; and because it was well known that he was one appointed to have been persecuted, as the scroll, found in the King's pocket after his death, did witness. These two things, together with an opinion that men had of his simplicity, did, in the beginning, bow unto him the hearts of many who afterwards, with dolour of heart, were compelled to change their opinions. We omit a variety of matters, such as the order taken for keeping the young Queen; the provision for the mother; and the home-calling of the Douglases. These appertain to a universal history of the time. We seek only to follow the progress of religion, and of the matters that cannot be dissevered from the same.

35

The Governor being established in government, godly men repaired unto him, and exhorted him to call to mind for what end God had exalted him; out of what danger He had delivered him; and what expectation all men of honesty had of him. At their suit, more than of his own motion, Thomas Williams, a Black Friar, was called to be preacher. The man was of solid judgment, reasonable letters for that age, and of a prompt and good utterance: his doctrine was wholesome, without great vehemence against superstition. John Rough, who after, for the truth of Christ Jesus, suffered in England, in the days of Mary of cursed memory, preached also sometimes, not so learnedly, yet more simply, and more vehemently against all impiety. The doctrine of these two provoked against them and against the Governor the hatred of all that favoured darkness more than light, and their own bellies more than God. These slaves of Satan, the Grey Friars (and amongst the rest Friar Scott, who before had given himself forth for the greatest professor of Christ Jesus within Scotland, and under that colour had disclosed and so endangered many) croaked like ravens, yea, rather they yelled and roared like devils in hell, "Heresy! heresy! Williams and Rough will carry the Governor to the devil."

The town of Edinburgh was, for the most part, drowned in superstition: Edward Hope, young William Adamson, Sibella Lindsay, Patrick Lindsay, Francis Aikman; and in the Canongate, John Mackay, Ryngzean Brown, with a few others, had the bruit⁴⁸⁴⁸Repute. of knowledge in those days. One Wilson, servant to the Bishop of Dunkeld, who neither knew the New Testament nor the Old, made a despiteful railing ballad against the preachers and against the Governor, and for this he narrowly escaped hanging. The Cardinal moved both heaven and hell to trouble the Governor and to stay the preaching; but the battle was stoutly fought for a season. He was taken prisoner, and was confined first in Dalkeith, and after that in Seton. But, in the end, by means of bribes given to36 Lord Seton and to the old Laird of Lethington, he was restored to St. Andrews. Thence he wrought all mischief, as we shall afterwards hear.

At the approach of Parliament before Easter, there began to be question of abolishing certain tyrannical acts, formerly made at the instance of the prelates, for maintaining of their kingdom of darkness; to wit, the Act "that under pain of heresy, no man should read any part of the Scriptures in the English tongue, nor yet any tractate or exposition of any place of Scripture." Such articles began to come into question, we say, and men began to inquire if it was not as lawful to men that understood no Latin to use the Word of their salvation in the tongue they understood, as it was for Latin men to have it in Latin, and for Greeks or Hebrews to have it in their tongues. It was answered that the first Kirk had forbidden all tongues but these three. But men demanded when that inhibition was given; and what Council had ordained that, considering that Chrysostom complained that the people used not the Psalms, and other holy books, in their own tongues? If it be said that these were Greeks, and understood the Greek tongue, we answer that Christ Jesus commanded His Word to be preached to all nations. Now, if it ought to be preached to all nations, it must be preached in the tongue they understand. If it be lawful to preach it and to hear it preached in all tongues, why should it not be lawful to read it, and to hear it read in all tongues, to the end that the people may try the spirits, according to the commandment of the Apostle.

Beaten with these and other reasons, it was admitted that the Word might be read in the vulgar tongue, provided that the translation were true. It was demanded, what could be reprehended in the translation used? Much searching was made, but nothing could be found, except that "love," said they, was put in the place of "charity." When they were asked what difference was betwixt the one and the other, and whether they understood the nature of the Greek term Agape, they were dumb. The Lord Ruthven, father to him37 that prudently gave counsel to take just punishment upon that knave Davie,⁴⁹⁴⁹David Rizzio. a stout and discreet man in the cause of God, and Mr. Henry Balnaves, an old professor, reasoned for the party of the seculars. For the Clergy, Hay, Dean of Restalrig, and certain old bosses⁵⁰⁵⁰Worthless characters. with him.

The conclusion was that the Commissioners of Burghs and a part of the nobility required of the Parliament that it might be enacted, "That it should be lawful to every man to use the benefit of the translation which then they had of the Bible and New Testament, together with the benefit of other tracts containing wholesome doctrine, until such time as the prelates and kirkmen should give and set forth unto them a translation more correct." The clergy hereto long repugned; but, in the end, convicted by reason and by multitude of contrary votes, they also acquiesced. So, by Act of Parliament, it was made free to all men and women to read the Scriptures in their own tongue, or in the English tongue; and all Acts of contrary effect were abolished.

This was no small victory of Christ Jesus, fighting against the conjured enemies of His truth; no small comfort to such as before were so holden in bondage that they durst not have read the Lord's Prayer, the Ten Commandments, or the Articles of their faith in the English tongue, without being accused of heresy. Then might have been seen the Bible lying upon almost every gentleman's table. The New Testament was borne about in many men's hands. We grant that some, alas! profaned that blessed Word; for some that, perchance, had never read ten sentences in it had it most commonly in their hands. They would chop their familiars on the cheek with it, and say, "This has lain hid under my bed-foot these ten years." Others would glory, "Oh! how often have I been in danger for this book. How secretly have I stolen from my wife at midnight to read upon it." Many did this to make court; for all men esteemed the Governor the most fervent Protestant in Europe. Albeit many abused that liberty granted by God miraculously, the knowledge of God wondrously increased, and God gave His38 Holy Spirit to simple men in great abundance. Then were set forth works in our own tongue, besides those that came from England, disclosing the pride, the craft, the tyranny, and the abuses of that Roman Antichrist.

The fame of our Governor was spread in divers countries, and many praised God for him. King Harry sent unto him his Ambassador, Mr. Sadler, and he lay in Edinburgh a great part of the summer. His commission and negotiation was to contract a perpetual amity betwixt England and Scotland. God seemed to have offered the occasion, and to many men it appeared that from heaven He had declared His good pleasure in that proposal. For, to King Harry, Jane Seymour (after the death of Queen Katherine, and of all others that might have made his marriage suspect) had borne a son, Edward the Sixth of blessed memory, older some years than our Mistress, and unto us was left a Queen. This wonderful providence of God caused men of greatest judgment to enter into disputation with themselves, whether, with good conscience, any man might repugn to the desires of the King of England, considering that thereby all occasion of war might be cut off, and great commodity might ensue to his realm. The offers of King Harry were so large and his demands were so reasonable that all that loved quietness were content therewith. There were sent from the Parliament to King Harry, in commission, Sir William Hamilton, Sir James Learmonth, and Mr. Henry Balnaves. These remained long in England, and so travailed that all things concerning the marriage betwixt Edward the Sixth and Mary Queen of Scots were agreed upon, except the time of her deliverance to the custody of Englishmen.

For the final conclusion of this head, William, Earl of Glencairn, and Sir George Douglas, were added to the former commissioners, and to them were given ample commission and good instructions. Mr. Sadler remained in Scotland. Communications passed frequently, yea, the hands of our Lords were liberally anointed. Other commodities were promised, and by some received; for divers persons taken at Solway Moss were sent home,39 ransom free, upon promise of their fidelity,—how this was kept, the issue will witness. In the end, all were well content (the Cardinal, the Queen, and the faction of France ever excepted), and solemnly, in the Abbey of Holyroodhouse, the contract of marriage betwixt the persons foresaid, together with all the clauses and conditions requisite for the faithful observation thereof, was read in public audience, subscribed, sealed, approved, and allowed by the Governor for his part, and the Nobility and Lords for their part. That nothing should lack that might fortify the matter, Christ's sacred body, as Papists term it, was broken betwixt the said Governor and Master Sadler, Ambassador, and received by them both as a sign and token of the unity of their minds, inviolably to keep that contract, in all points, as they looked to Christ Jesus to be saved, and to be reputed men worthy of credit before the world in after time.

The Papists raged against the Governor and against the Lords that consented, and abode sweir⁵¹⁵¹Unwilling. at the contract. They made a brag that they would depose the Governor, and confound all. Without delay, they raised their forces and came to Linlithgow, where the young Queen was kept. But, upon the return of the Ambassadors from England, pacification was made for that time. By the judgment of eight persons for either party, chosen to judge whether anything had been done by the Ambassadors, in contracting that marriage, for which they had not sufficient power from the Council and Parliament, it was found that all things had been done by them according to their commission, and that these should stand. So the Seals of England and Scotland were interchanged. Master James Foulis, then Clerk of Register, received the Great Seal of England; and Master Sadler received the Great Seal of Scotland. The heads of the contract we pass by.

As soon as these things were ratified, the merchants made frack⁵²⁵²Made bustling preparation. to sail, and to resume the traffic which had for some years been hindered by the trouble of wars. From Edinburgh were freighted twelve ships richly laden with the wares of40 Scotland. From other towns and ports departed others. All arrived in Yarmouth; and entered not only within roads, but also within ports and places where ships might be arrested. Because of the lately contracted amity and the gentle entertainment that they received at first, they made no great expedition. Being, as they supposed, in security, they spent the time in merriness, abiding upon the wind.

In the meantime there arrived from France to Scotland the Abbot of Paisley, called bastard brother to the Governor, but by many esteemed son to Crichton, the old Bishop of Dunkeld, and with him Master David Panter, afterwards Bishop of Ross. The bruit of the learning and honest life of these two, and of their fervency and uprightness in religion, was such that there was great hope that their presence should have been comfortable to the Kirk of God. It was constantly affirmed that, without delay, the one and the other would occupy the pulpit, and truly preach Jesus Christ. Few days disclosed their hypocrisy. What terrors, what promises, or what enchanting boxes they brought from France, the common people knew not, but shortly after it was seen that Friar Williams was inhibited from preaching, and so departed to England. John Rough retired to Kyle, a receptacle of God's servants of old.

The men of counsel, judgment, and godliness that had travailed to promote the Governor, and that gave him faithful counsel in all doubtful matters, were either craftily conveyed from him, or else, by threats of hanging, were compelled to leave him. Of the former number were the Laird of Grange, Master Henry Balnaves, Master Thomas Bellenden, and Sir David Lyndsay of the Mount; men by whose labours the Governor was promoted to honour, and by whose counsel he so used himself at the beginning that the obedience given to him was nothing inferior to that possessed by any king of Scotland for many years before. Yea, it did surmount the common obedience, in that it proceeded from love of those virtues that were supposed to have been in him. Of the number of those that were threatened were Master Michael41 Durham, Master David Borthwick, David Forrest, and David Bothwell. These had counselled the Governor to have in his company God-fearing men, and not to foster wicked men in their iniquity, albeit they were called his friends and were of his surname. When this counsel came to the ears of the foresaid Abbot and the Hamiltons, who then repaired to the Court as ravens to the carrion, it was said in plain words, "My Lord Governor and his friends will never be in quietness, until a dozen of these knaves that abuse his Grace be hanged."

These words were spoken in his own presence, and in the presence of some of them that had better deserved than so to have been entreated. The speaker was allowed his bold and plain speaking, and the wicked counsel being tolerated, honest and godly men left the Court and the Governor in the hands of such as led him so far from God that he falsified his promise, dipped his hands in the blood of the saints of God, and brought this commonwealth to the very point of utter ruin. These were the first-fruits of the godliness and learning of the Abbot of Paisley: hereafter we will hear more.

All honest and godly men once banished from the Court, the Abbot and his council began to lay before the inconstant Governor the dangers that might ensue the alteration and change of religion; the power of the King of France; and the commodity that might come to him and his house by retaining the ancient league with France. He was also called on to consider the great danger that he brought upon himself if, in any jot, he suffered the authority of the Pope to be violated or called in question within this realm; for thereon alone stood the security of his right to the succession of the Crown of this realm. By God's Word, the divorcement of his father from Elizabeth Home, his first wife, would not be found lawful, his second marriage would be judged null, and he himself declared bastard. Caiaphas spake prophecy, and wist not what he spake; for at that time there were no men that truly feared God that minded any such thing. With their whole force they would have fortified the title that God had given unto him, and things done in time of darkness would never have been called in question.

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Another practice was used. The Cardinal, being now at liberty, ceased not to traffic with such of the nobility as he might draw to his faction or corrupt by any means, seeking thereby to raise a party against the said Governor, and against such as stood fast for the contract of marriage and peace with England. The said Cardinal, the Earls Argyll, Huntly, and Bothwell, and the bishops and their bands, assembled at Linlithgow: thereafter they passed to Stirling, and took with them both the Queens, the mother and the daughter, and threatened the deposition of the said Governor, as inobedient to their Holy Mother the Kirk, as they term the harlot of Babylon, Rome.

The inconstant man, not thoroughly grounded upon God, was left destitute of all good counsel by his own default, and had the wicked ever blowing in his ears, "What will ye do! Ye will destroy yourself and your house for ever." Beaten with these temptations, the unhappy man surrendered himself to the appetites of the wicked. Quietly stealing away from the Lords that were with him in the Palace of Holyroodhouse, he passed to Stirling, subjected himself to the Cardinal and to his council, received absolution, renounced the profession of the holy Evangel of Christ Jesus, and violated the oath that he had made for observation of the contract and league with England.

At that time our Queen was crowned, and new promise was made to France. The certainty hereof coming to King Harry, our Scottish ships were stayed, the sails taken from their rays,⁵³⁵³Yards. and the merchants and mariners were commanded to sure custody. New commission was sent to Master Sadler, who still remained in Scotland, to demand the reason for that sudden alteration, and to travail by all means possible that the Governor might be called back to his former godly purpose, and that he would not do so foolishly and inhonestly, yea so cruelly and unmercifully, to the realm of Scotland. He was assured that he would not only lose the commodities offered and presently to be received, but that he would also expose Scotland to the hazard of fire43 and sword, and other inconveniences that might arise from the war that would follow upon the violation of his faith: but nothing could avail. The Devil kept fast the grip that he had got, yea, even all the days of his government. The Cardinal got his eldest son in pledge, and kept him in the Castle of St. Andrews until the day that God punished his pride.

King Harry, perceiving that all hope of the Governor's repentance was lost, called back his ambassador, and that with fearful threatenings, as Edinburgh afterwards felt. He proclaimed war, made our ships prizes, and our merchants and mariners lawful prisoners, and this alone was no small hardship to the burghs of Scotland. But the Cardinal and priests did laugh, and jestingly said, "When we shall conquer England, the merchants shall be recompensed." The summer and the harvest passed over without any notable thing. The Cardinal and Abbot of Paisley parted the prey betwixt them: the abused Governor bare the name only.

In the beginning of the winter the Earl of Lennox came to Scotland, sent from France in hatred of the Governor, whom the King, by the Cardinal's advice, promised to pronounce bastard, and so make the said Earl Governor. The Cardinal further put the Earl in vain hope that the Queen Dowager would marry him. He brought with him some money, and more he afterwards received from the hands of La Broche. But, at length, perceiving himself frustrated of all expectation that he had either from the King of France, or yet from the promise of the Cardinal, he concluded to seek the favour of England, and began to draw a faction against the Governor.

In hatred of the other's inconstancy, many favoured him in the beginning. At Yule there assembled in the town of Ayr, the Earls of Angus, Glencairn, and Cassillis, the Lords Maxwell and Somerville, the Laird of Drumlanrig, and the Sheriff of Ayr, with all the force that they and the Lords that remained constant to England might make. After Yule they came to Leith. The Governor and Cardinal, with their forces, kept Edinburgh, for they were slackly pursued. Men excused44 the Earl of Lennox in this matter, and laid the blame upon some that had no good will towards the regiment of the Stuarts. However it was, the said Earl of Lennox was disappointed of his purpose, and narrowly escaped; and first got himself to Glasgow, and after that to Dumbarton. Sir George Douglas was delivered to be kept as pledge. The Earl his brother was taken at the siege of Glasgow in the following Lent. It was bruited that both the brethren and others with them would have lost their heads if, by the providence of God, the English army had not arrived sooner.

After the Cardinal had got the Governor wholly under his control, and had obtained his desires concerning a part of his enemies, he began to practise that such as he feared and therefore hated should be set by the ears, one against another. In that, thought the carnal man, stood his greatest security. The Lord Ruthven he hated, by reason of his knowledge of God's Word: the Lord Gray he feared, because at that time he sought the company of such as professed godliness, and bare small favour to the Cardinal. Now the worldly-wise man reasoned thus: "If I can put enmity betwixt those two, I shall be quit of a great number of unfriends; for the most part of the country will either assist the one or the other; and, otherwise occupied, they will not watch for my displeasure." Without long process, he found the necessary means; for he laboured with John Charteris, a man of stout courage and many friends, to accept the provostship of Perth, which he purchased⁵⁴⁵⁴Procured. to him by donation of the Governor, with a charge to the said town to obey him as their lawful provost. Thereat, not only the said Lord Ruthven, but also the town was offended. These gave a negative answer, alleging that such intrusion of men into office was hurtful to their privilege and freedom. This granted unto them free election of their provost from year to year, at a certain time appointed, and this they could not or would not prevent.⁵⁵⁵⁵Anticipate.

The said John, offended hereat, said that he would occupy that office by force, if they would not give it unto him of45 benevolence; and so departed, and communicated the matter with the Lord Gray, with Norman Leslie, and with other friends. These he easily persuaded to assist him in that pursuit, because he appeared to have the Governor's right, and had not only a charge to the town, but also had purchased letters empowering him to besiege it and to take it by strong hand, if any resistance were made unto him. These letters made many favour his action. The other party made for defence, and the Master of Ruthven (the Lord that afterwards departed to England) undertook the maintenance of the town, having in his company the Laird of Moncrieffe, and other neighbouring friends.

The said John made frack for the pursuit; and upon the Magdalene's day, in the morning, anno 1543, approached with his forces, the Lord Gray taking upon him the principal charge. Norman Leslie, with his friends, should have come by ship, with munition and ordnance, and they were in readiness. But because the tide served not soon, the other, thinking himself of sufficient force for all that were in the town, entered by the bridge. They found no resistance until the foremost were well within the Fish Gate, when the Master of Ruthven, with his company, stoutly rencountered them, and so rudely repulsed them that such as were behind gave back. The place of the retreat was so strait, that men durst not fight, and could not flee at their pleasure, for Lord Gray and his friends were upon the bridge. The slaughter was great; for there fell by the edge of the sword threescore men. The Cardinal had rather that the unhap had fallen on the other side; but, howsoever it was, he thought that such trouble was for his comfort and advantage. The knowledge of this came unto the ears of the party that had received the discomfiture, and was unto them no small grief. Many of them had entered into that action for his pleasure, and thought they should have had his fortification and assistance. Finding themselves frustrated, they began to look more narrowly to themselves, and did not so much attend upon the Cardinal's devotion, as they had been wont to do. Thus was a new jealousy engendered amongst them; for whosoever would46 not play to him the good valet was reputed amongst his enemies.

The Cardinal drew the Governor to Dundee; for he understood that the Earl of Rothes and Master Henry Balnaves were with the Lord Gray in the Castle of Huntly. The Governor sent command to the said Earl and Lord, with the foresaid Master Henry, to come unto him to Dundee, and appointed the next day, at ten o'clock forenoon. This hour they decreed to keep; and for that purpose assembled their folks at Balgavie. They were more than three hundred men, and the Cardinal, informed of their number, thought it not good that they should join with the town, for he feared his own estate; and so he persuaded the Governor to pass forth from Dundee before nine o'clock, and to take the straight road to Perth. The Lords, perceiving this, began to fear that they were come to pursue them, and so put themselves in order and array, and marched forward of purpose to have bidden⁵⁶⁵⁶Abode. the uttermost.

The crafty fox, foreseeing that his security stood not in fighting, ran to his last refuge, that is, to manifest treason; and consultation was taken as to how the force of the others might be broken. And at the first, the Laird of Grange and the Provost of St. Andrews, knowing nothing of treason, were sent to ask, "Why they molested my Lord Governor in his journey?" Thereto they answered that "nothing was less their intention; for they had come at his Grace's commandment, to keep the hour in Dundee appointed by him. When they saw this prevented, and knew the Cardinal to be their unfriend, they could not but suspect their coming forth of the town contrary to previous arrangement. They had therefore put themselves in order, not to invade, but to defend in case they were invaded." This answer being reported, there was sent to them the Archbishop of St. Andrews, Master David Panter, and the Lairds of Buccleuch and Coldinknowes, to desire certain of the other company to talk with them. This was easily obtained, for they suspected no treason. After long communication, it was demanded whether the Earl and Lord and47 Master Henry foresaid would not be content to talk with the Governor, provided that the Cardinal and his company were off the ground? They answered that the Governor might command them in all things lawful, but that they had no will to be at the Cardinal's mercy. Fair enough promises were made for their security. Then the Cardinal and his band were commanded to depart; and, according to the purpose taken, he did so.

The Governor remained, and another with him; and, without company, the said Earl, Lord, and Master Henry came to him. After many fair words given unto them all, protesting that he would have them agreed with the Cardinal, and that he would have Master Henry Balnaves the worker and instrument thereof, he drew them forward with him towards Perth, whither the Cardinal had ridden. When it was too late, they began to suspect, and desired to have returned to their folk. But it was answered, "They should send back from the town, but they must needs go forward with my Lord Governor." And so, partly by flattery and partly by force, they were compelled to obey. As soon as ever they were within the town they were apprehended, and upon the morn all three were sent to Black Ness. There they remained so long as it pleased the Cardinal's graceless Grace, and that was until bond of manrent⁵⁷⁵⁷Vassalage. and of service set some of them at liberty. Thus the Cardinal with his craft prevailed on every side; so that the Scots proverb was true in him, "So long runs the fox, as he foot has."

We cannot affirm whether it was on this journey, or at another date, that that bloody butcher executed his cruelty upon the innocent persons in Perth. Indeed, we do not study to be curious; we travail to express the actual facts, rather than scrupulously and exactly to record day and date, although we do not omit these when we are certain of them. The truth in regard to the cruel deed at Perth is this. On St. Paul's Day, before the first burning in Edinburgh, the Governor and Cardinal came to Perth, and there, upon envious delation, a great number of honest men48 and women were called before the Cardinal, and accused of heresy. Albeit they could be convicted of nothing more than suspicion that they had eaten a goose upon Friday, four men were adjudged to be hanged, and a woman to be drowned; and this cruel and most unjust sentence was unmercifully put into execution. The husband was hanged, and the wife, having a sucking babe upon her breast, was drowned. "O Lord, the land is not yet purged from such beastly cruelty; neither has Thy just vengeance yet stricken all that were criminal of their blood. But the day approaches when the punishment of that cruelty and of others will evidently appear."

The names of the men that were hanged were James Hunter, William Lamb, William Anderson, and James Ronaldson, burgesses of Perth. At that same time there were banished Sir Henry Elder, John Elder, Walter Pyper, Lawrence Pullar, and divers others whose names have not come to our knowledge. That sworn enemy to Christ Jesus, and unto all in whom any spunk of true knowledge appeared, had divers persons in prison about that same time. Amongst these was John Roger, a Black Friar—godly, learned, and one that had fruitfully preached Christ Jesus, to the comfort of many in Angus and Mearns. Him that bloody man caused to be murdered in the ground of the Sea-Tower of St. Andrews, thereafter causing his body to be cast over the crag, sparsing⁵⁸⁵⁸Spreading abroad. a false bruit that the said John, seeking to flee, had broken his own craig.⁵⁹⁵⁹Neck.

Thus Satan ceased not, by all means, to maintain his kingdom of darkness, and to suppress the light of Christ's Evangel. But potent is He against whom they fought; for, when the wicked were surest of their triumph, God began to show His anger. On the third day of May, in the year of God 1543, without knowledge of any of those in Scotland who should have had the care of the realm, there was seen a great fleet of ships approaching the Forth. Posts came to the Governor and Cardinal, who both were in Edinburgh, informing them of the multitude of ships seen, and of the course they took. This was upon the Saturday, before49 noon. Some said there was no doubt they were Englishmen and would land. The Cardinal scripped⁶⁰⁶⁰Mocked. and said, "It is but the Island fleet: they are come to make a show, and put us in fear. I shall lodge in my eye all the men-of-war that shall land in Scotland." The Cardinal sat still at his dinner, as if there had been no apparent danger. Men ran together to gaze upon the ships, some to the Castle Hill, some to the Crags and other eminent places. But no one asked what forces we had for resistance, if we should be invaded. Soon after six o'clock at night, more than two hundred sails were arrived and had cast anchor in the Road of Leith. Shortly thereafter, the Admiral shot a fleet boat, and this sounded the depth of water from Granton crags unto the east of Leith, and then returned to her ship. Men of judgment foresaw what this meant. But no credit was given to any that said, "They mind to land." And so everybody went to bed, as if these ships had been a guard for their defence.

Upon the point of day, upon Sunday, the fourth of May, the fleet made ready for landing, and arranged their ships so that a galley or two laid their snouts to the crags. The small ships, called pinnaces and light horsemen, approached as near as they could. The great ships discharged their soldiers into the smaller vessels, and these, by boats, set upon dry land, before ten o'clock, ten thousand men, as was judged, and more. The Governor and Cardinal, seeing then what they could not, or at least would not, believe before, after they had made a brag to fight, fled as fast as horse would carry them; nor did they afterwards approach within twenty miles of the danger. The Earl of Angus and George Douglas were that night freed of ward in Black Ness, and the said Sir George in merriness said, "I thank King Harry and my gentle masters of England."

The English army entered Leith betwixt twelve and one, found the tables covered, the dinners prepared, and abundance of wine and victuals, besides other substance. The like riches within the like bounds were not to be found, either in Scotland or England. Upon the Monday, the fifth of May, there came to them from Berwick and the Border, two thousand50 horsemen; and, after these had rested somewhat, the army, upon the Wednesday, marched towards the town of Edinburgh, spoiled and burnt the same, and also the Palace of Holyroodhouse. The horsemen took the House of Craigmillar, and got great spoil therein; for, it being judged the strongest house near the town, other than the Castle of Edinburgh, men sought to place their movables therein for safety. But the courageous Laird gave it over without shot of hackbut, and for his reward was caused to march upon foot to London. He is now captain of Dunbar and Provost of Edinburgh.

The Englishmen seeing no resistance, hurled⁶¹⁶¹Wheeled. cannons up the causeway to the Butter-throne, or above, and hazarded a shot at the fore-entry of the Castle. But that was to their own discomfiture; for, without trench or gabion, they were exposed to the force of the whole ordnance of the said Castle. This opened fire, and not all in vain; for the wheel and axletree of one of the English cannons were broken, and some of their men were slain. So, with small honour, they left off that enterprise, which was taken in rashness rather than of any advised counsel. When for the most part of the day the English had spoiled and burned, they returned to Leith towards the night; upon the morrow returning to Edinburgh, and executing the rest of God's judgments for that time. When they had consumed both towns, they laded the ships with spoil thereof, and returned to Berwick by land, using the country for the most part at their own pleasure.

This was a part of the punishment which God laid upon the realm for the infidelity of the Governor, and for the violation of his solemn oath. But this was not the end; for the realm was divided into two factions: the one favoured France; the other the league lately contracted with England. In nothing did the one thoroughly trust the other. The country was in extreme calamity; for divers strongholds, such as Carlaverock, Lochmaben, and Langholm, were delivered to the English. And the most part of the borders were confederate with England. Albeit Sir Ralph Evers and many other Englishmen were slain at Ancrum Moor, in February, in the51 year of God 1544, and in the year after some of the said strongholds were recovered, this was not accomplished without great loss and detriment to the commonwealth.

In the month of June, in the year of God 1545, Monsieur de Lorge Montgomery, with bands of men of war, came from France for a further destruction to Scotland; and upon their brag was an army raised and pushed forward towards Wark, even in the midst of harvest. The Cardinal's banner was that day displayed, and all his dependents were charged to be under it. Many had promised to follow the standard, but in the issue it was left so bare that for shame it was shut up in the pock⁶²⁶²Bag; case. again, and after a show the army returned, with more shame to the realm than scathe to their enemies. The black book of Hamilton makes mention of great vassalage⁶³⁶³Feats of valour. done at that time by the Governor and the French. But such as with their eyes saw the whole progress knew that to be a lie, and do repute it amongst the venial sins of that race, which is to speak the best of themselves they can.

The following winter so nurtured the French men that they learned to eat, yea to beg, cakes which at their entry they scorned. Without jesting, they were so miserably treated, that few returned to France again with their lives. The Cardinal had then almost fortified the Castle of St. Andrews, and he made this so strong, in his opinion, that he regarded neither England nor France. The Earl of Lennox, as we have said, disappointed of all things in Scotland, passed to England, where he received protection from King Harry, who gave him Lady Margaret Douglas to wife. Of her was born Harry,⁶⁴⁶⁴Henry, Lord Darnley. umquhile⁶⁵⁶⁵Late; deceased. husband to our Jezebel mistress.

While the inconstant Governor was sometimes dejected and sometimes raised up again by the Abbot of Paisley, who before was called "chaster than any maiden," the latter began to show himself; for, after he had by craft taken the Castles of Edinburgh and Dunbar, he took also possession of his eme's⁶⁶⁶⁶Kinsman's. wife, the Lady Stenhouse.52 The woman is and has been famous, and is called Lady Gylton. Her Ladyship was holden always in property; but how many wives and virgins he has had since that time in common, the world knows, albeit not all, and his bastard birds bear some witness. Such is the example of holiness that the flock may receive of the papistical bishops.

In the midst of all the calamities that came upon the realm after the defection of the Governor from Christ Jesus, there came to Scotland, in the year of God 1544, that blessed martyr of God, Master George Wishart, in company of the commissioners before mentioned. A man of such graces was never before him heard of within this realm; yea, and such graces are yet rarely found in any man, notwithstanding the great light of God that since his days has shined upon us. He was not only singularly learned, as well in godly knowledge as in all honest human science, but he was also so clearly illuminated with the spirit of prophecy that he saw not only things pertaining to himself, but also such things as some towns and the whole realm afterwards felt. These he forespake, not in secret, but in the audience of many, as in their own places shall be declared.

He began teaching in Montrose. Thence he went to Dundee, where, with great admiration of all that heard him, he taught the Epistle to the Romans, until, by procurement of the Cardinal, Robert Mill, then one of the principal men in Dundee, and a man that of old had professed knowledge and for the same had suffered trouble, did, in the Queen's and Governor's name, give inhibition to the said Master George that he should trouble their town no more; for they would not suffer it. This was said unto him in the public place. After musing for some time, with his eyes bent to heaven, he looked sorrowfully to the speaker and to the people, and said, "God is witness that I never minded your trouble but your comfort. Yea, your trouble is more dolorous unto me, than it is unto yourselves. But I am assured that the refusal of God's Word and the chasing from you of His messenger shall not preserve you from trouble; it shall bring you into it. God shall send unto you messengers who will not53 be afraid of horning,⁶⁷⁶⁷Outlawry. nor yet of banishment. I have offered unto you the Word of salvation, and at the hazard of my life I have remained amongst you. Now ye yourselves refuse me, and therefore must I leave my innocency to be declared by my God. If it be long prosperous with you, I am not led by the Spirit of truth. But if trouble unlooked for apprehend you, do ye acknowledge the cause, and turn to God, for He is merciful. If ye turn not at the first, He shall visit you with fire and sword." These words pronounced, he came down from the preaching place.

The Lord Marischall and divers gentlemen were present in the kirk, and these would have had the said Master George remain, or else have gone with him into the country. But for no request would he any longer tarry, either in the town or on that side of Tay. With all possible expedition he passed to the west-land, where he began to offer God's Word. This was gladly received by many, until Dunbar, Archbishop of Glasgow, by instigation of the Cardinal, came with his gatherings to the town of Ayr, to make resistance to the said Master George, and did first occupy the kirk. The Earl of Glencairn being informed of this, repaired with diligence to the town with his friends, and so did divers gentlemen of Kyle (amongst whom was the Laird of Leifnorris, a man far different from him that now liveth, in manners and religion) of whom to this day many yet live, and have declared themselves always zealous and bold in the cause of God. When all were assembled, conclusion was taken that they would have possession of the kirk. But Master George utterly repugned, saying, "Let him alone; his sermon will not do much hurt. Let us go to the Market Cross." This they did, and there he made so notable a sermon that the very enemies themselves were confounded. The Archbishop preached to his jackmen and some old bosses of the town. The sum of all his sermon was: "They say that we should preach: why not? Better late thrive than never thrive: hold us still for your Bishop, and we shall provide better for the next time." This was the beginning and the end of the Archbishop's sermon. With haste he departed from the town, nor did he return to fulfil his promise.

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The said Master George remained with the gentlemen in Kyle, until he should get sure knowledge of the state of Dundee. He preached commonly at the kirk of Galston and much in the Barr. He was required to come to the kirk of Mauchline, and did so. But the Sheriff of Ayr manned the kirk, for preservation of a tabernacle that was there, beautiful to the eye. The persons that held the kirk were George Campbell of Monkgarswood, who yet liveth, Mungo Campbell of Brounsyde, George Reid in Daldilling, and the Laird of Templeland.

Some zealous men of the parish, among whom was Hugh Campbell of Kinyeancleuch, offended that they should be debarred their parish kirk, determined to enter by force. But the said Master George drew the said Hugh aside, and said unto him, "Brother, Christ Jesus is as potent upon the fields as in the kirk; and I find that He Himself preached in the desert, at the sea side, and other places judged profane, more often than He did in the Temple of Jerusalem. It is the word of peace that God sends by me; the blood of no man shall be shed this day for the preaching of it." And so, withdrawing the whole people, he came to a dyke at the side of a moor, upon the south-west side of Mauchline, and upon this he climbed. The whole multitude stood and sat about him, God giving a pleasing and hot day. He continued in preaching more than three hours. In that sermon, God wrought so wonderfully with him that one of the most wicked men that was in that country, Lawrence Rankin, Laird of Sheill, was converted. The tears ran from his eyes in such abundance that all men wondered. His conversion was without hypocrisy, for his life and conversation witnessed it in all after-times.

While this faithful servant of God was thus occupied in Kyle, word came that the plague of pestilence had arisen in Dundee. This had begun within four days after Master George was inhibited from preaching, and was so vehement that it almost passed credibility to hear what number died every four-and-twenty hours. This certainly understood, Master George took his leave of Kyle, with the regret of many. No request could make him remain. "They are now in trouble," he said, "and55 they need comfort. Perchance this hand of God will make them now to magnify and reverence that Word, which before, for the fear of men, they set at light price." On his coming to Dundee, the joy of the faithful was exceeding great. He delayed no time, but even upon the morrow gave signification that he would preach. The most part were either sick or were in company with those that were sick, and for this reason he chose the head of the East Port of the town for his preaching place. Those who were whole sat or stood within the Port, the sick and suspected without. The text of his first sermon was taken from the hundred-and-seventh Psalm, "He sent His Word and healed them;" joining therewith these words, "It is neither herb nor plaster, O Lord, but Thy Word healeth all." In this sermon he most comfortingly treated of the dignity and utility of God's Word; the punishment that comes for contempt of the same; the promptitude of God's mercy to such as truly turn to Him; yea, the great happiness of them whom God takes from this misery, even in His own gentle visitation, a happiness that the malice of man can neither eke nor pare.⁶⁸⁶⁸Increase nor diminish.

By this sermon Master George so raised up the hearts of all that heard him that they regarded not death, but judged those more happy that should depart, than such as should remain behind; considering that they knew not if they should have such a comforter with them at all times. Master George did not hesitate to visit them that lay in the very extremity of sickness. Them he comforted as well as he might in such a multitude. He also caused that all things necessary for those that could use meat or drink should be ministered; and in that respect the town was wondrously benefited; for the poor were no more neglected than were the rich.

While Master George Wishart was spending his life to comfort the afflicted, the Devil ceased not to stir up his own son the Cardinal again. He, by money, corrupted a desperate priest named Sir John Wighton to slay the said Master George, who did not look to himself in all things so circumspectly as worldly men would56 have wished. One day, the sermon ended, and the people departing, suspecting no danger and therefore not heeding the said Master George, the priest that was corrupted stood waiting at the foot of the steps, his gown loose, and his drawn whinger in his hand under his gown. The said Master George, who was most sharp of eye and judgment, marked him, and as he came near said, "My friend, what would ye do?" Therewith he clapped his hand upon the priest's hand wherein the whinger was, and took this from him. The priest, abashed, fell down at his feet and openly confessed the truth. The noise coming to the ears of the sick, they cried, "Deliver the traitor to us, or else we will take him by force;" and burst in at the gate. But Master George took him in his arms and said, "Whosoever troubles him shall trouble me. He has hurt me in nothing, but has done great comfort both to you and me, he has let us understand what we may fear in times to come. We will watch better." Thus he appeased both the one part and the other, and saved the life of him that sought his.

When the plague was so ceased that there were almost none sick, Master George took his leave of the people of Dundee; saying that God had almost put end to that battle, and he found himself called to another. The gentlemen of the west had written unto him that he should meet them at Edinburgh; for they would demand disputation with the bishops, and he should be publicly heard. Thereto he willingly agreed; but first he passed to Montrose to salute the kirk there. There he remained, occupied sometimes in preaching but for the most part in secret meditation, in which he was so earnest that he would continue in it night and day.

While Master George was so occupied with his God, the Cardinal drew a secret draught for his slaughter. He caused to be written unto him a letter, purporting to be from his most familiar friend, the Laird of Kynneir, desiring him to come unto him with all possible diligence, for he was stricken with a sudden sickness. In the meantime the traitor had provided threescore men, with jacks⁶⁹⁶⁹Coats of mail. and spears, to lie in wait within a mile and a half57 of the town of Montrose, for his despatch. The letter coming to his hand, he made haste at the first, for the boy had brought a horse; and so with some honest men, he passed forth of the town. But suddenly he stayed and, musing a space, turned back. "I will not go," he said; "I am forbidden by God. I am assured there is treason. Let some of you go to yonder place, and tell me what ye find." Diligence made, they found the treason, as it was; and this being shown with expedition to Master George, he answered, "I know that I shall finish my life in that bloodthirsty man's hands; but it will not be in this manner."

When the time at which he had appointed to meet the gentlemen at Edinburgh approached, Master George took his leave of Montrose, and, sorely against the judgment of the Laird of Dun, entered on his journey. He returned to Dundee, but did not remain, going on to the house of a faithful brother named James Watson, who dwelt in Invergowrie, two miles distant from the said town. That night, according to information given to us by William Spadin and John Watson, both men of good credit, he passed forth into a yard, a little before day. The said William and John followed privily, and took heed what he did. When he had gone up and down in an alley for some time, with many sobs and deep groans, he platt upon his knees, and remaining thus, his groans increased. From his knees, he fell upon his face; and then the persons forenamed heard weeping, and an indistinct sound, as it were of prayers. In this agony he continued for nearly an hour, and afterwards began to be quiet, when he arose and came in to his bed.

They that had watched got in before Master George, as if they had been ignorant of his absence until he came in; and then they began to ask where he had been. But that night he would answer nothing. Upon the morrow they urged him again; and, when he dissimulated, they said, "Master George, be plain with us; we heard your groans; yea, we heard your bitter mourning, and saw you both upon your knees and upon your face." With dejected visage, he said, "I had rather ye had been in your beds. It would have been more profitable58 for you, for I was scarcely well employed." They insistently urged him to let them know something for their comfort, and he then said, "I will tell you that I am assured that my travail is near an end. Therefore call to God with me, that now I shrink not, when the battle waxes most hot." When they wept, and said, that was "small comfort unto them;" he answered, "God shall send you comfort after me. This realm shall be illuminated with the light of Christ's Evangel, as clearly as ever was any realm since the days of the Apostles. The house of God shall be builded in it. Yea, it shall not lack the very copestone, whatsoever the enemy imagine to the contrary." Neither shall this be long; there shall not many suffer after me, before the glory of God shall evidently appear, and shall once triumph in despite of Satan. But, alas! if the people shall thereafter be unthankful, fearful and terrible shall the plagues be that shall follow." With these words he marched forward in his journey towards Perth; and so to Fife, and then to Leith.

Arrived in Leith, and hearing no word of those that had appointed to meet him, to wit, the Earl of Cassillis and the gentlemen of Kyle and Cunningham, Master George kept himself secret for a day or two. But beginning to wax sorrowful in spirit, and being asked the cause, he said, "What differ I from a dead man, except that I eat and drink? Unto this time, God has used my labours for the instruction of others, and for the disclosing of darkness; and now I lurk as a man that is ashamed, and dare not show himself before men." From these and like words, they that heard him understood that his desire was to preach; and therefore said they, "Most comfortable it were unto us to hear you; but, because we know the danger wherein ye stand, we dare not desire you." "Only dare ye and others hear," said he, "and then let my God provide for me, as best pleaseth Him." Finally, it was concluded that he should preach in Leith on the next Sunday. This he did, taking the text, "The parable of the sower that went forth to sow seed." (Matthew xiii.) This was fifteen days before Yule.

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The sermon ended, the gentlemen of Lothian, who then were earnest professors of Christ Jesus, thought it not expedient that Master George should remain in Leith, as the Governor and Cardinal were shortly to come to Edinburgh. Therefore they took him with them, and kept him sometimes in Brunstone, sometimes in Longniddry, and sometimes in Ormiston; for those three Lairds diligently waited upon him. On the Sunday following, he preached in the kirk of Inveresk, beside Musselburgh, both before and after noon. There was a great congregation of people, amongst them being Sir George Douglas, who said publicly after the sermon, "I know that my Lord Governor and my Lord Cardinal shall hear that I have been at this preaching. Say unto them that I will avow it, and will not only maintain the doctrine that I have heard, but also the person of the teacher, to the uttermost of my power." These words greatly rejoiced the people and the gentlemen then present.

We cannot pass by one notable thing in that sermon. Amongst others, there came two Grey Friars, who, standing in the entry of the kirk door, made some whispering to such as came in. This perceived, the preacher said to the people that stood nigh them, "I heartily pray you to make room for those two men. It may be that they be come to learn." Unto them he said, "Come near,"—they stood in the very entry of the door,—"for I assure you ye shall hear the Word of truth, which shall this same day seal unto you your salvation, or your condemnation." He then proceeded with his sermon, supposing that they would have been quiet. But, when he perceived that they still troubled the people that stood nigh them (for vehement was he against the false worshipping of God), he turned unto them the second time, and with an awful countenance said, "O sergeants of Satan and deceivers of the souls of men, will ye neither hear God's truth, nor suffer others to hear it? Depart, and take this for your portion,—God shall shortly confound and disclose your hypocrisy. Within this realm ye shall be abominable unto men, and your places and habitations shall be desolate." This sentence he pronounced with great vehemence, in the midst of the sermon;60 and, turning to the people, he said, "Yon wicked men have provoked the Spirit of God to anger." Then he returned to his matter, and proceeded to the end.

That day's travail ended, he came to Longniddry; and on the two next Sundays he preached in Tranent, with the like grace and like confluence of people. In all his sermons, after his departure from Angus, he forespake the shortness of the time that he had to travail, and of his death, the day whereof, he said, approached nigher than any would believe.

Towards the close of those days that are called the holy days of Yule, he passed, by the consent of the gentlemen, to Haddington, where it was supposed the greatest confluence of people might be found, both by reason of the town and of the country adjacent. On the first day, before noon, the audience was reasonable, and yet nothing in comparison with that which used to be in that kirk. But, in the afternoon and on the next forenoon, the audience was so slender that many wondered. The reason was thought to have been that the Earl Bothwell, who in these bounds had great credit and obedience, had, by procurement of the Cardinal, given inhibition to the town, as well as to the country, that they should not hear Master George, under the pain of his displeasure. On the first night he lay within the town with David Forrest, now called the general, a man that long has professed the truth, and upon whom many in that time depended. On the second night he lay in Lethington, the Laird whereof was ever civil, albeit not persuaded in religion.

On the day following, before the said Master George passed to the sermon, a boy came to him with a letter from the west land. This read, he called for John Knox, who had waited upon him carefully from the time he came to Lothian. With him he began to enter into purpose,⁷⁰⁷⁰Conversation. saying that he wearied of the world, for he perceived that men began to weary of God. The cause of his complaint was that the gentlemen of the west had written to him that they could not keep diet at Edinburgh. The said John Knox, wondering that he desired to keep any61 purpose before sermon, for that was never his custom, said, "Sir, the time of sermon approaches: I will leave you for the present to your meditation;" and so left him. The said Master George paced up and down behind the high altar for more than half an hour; his very countenance and visage declared the grief and alteration of his mind. At last he passed to the pulpit, but the audience was small.

Master George should have begun to have treated of the second table of the Law; but thereof in that sermon he spake very little, and began in this manner: "O Lord, how long shall it be that Thy holy Word shall be despised, and men shall not regard their own salvation. I have heard of thee, Haddington, that in thee two or three thousand people would have been at a vain clerk play;⁷¹⁷¹Dramatic entertainment founded on a passage of Scripture: a "mystery." and now, to hear the messenger of the Eternal God, of all thy town or parish there cannot be numbered a hundred persons. Sore and fearful shall the plague be that shall ensue this thy contempt: with fire and sword thou shalt be plagued; yea, thou Haddington, in special, strangers shall possess thee, and you, the present inhabitants, shall either in bondage serve your enemies, or else ye shall be chased from your own habitations; and that because ye have not known, and will not know, the time of God's merciful visitation." That servant of God continued for nearly an hour and a half in such vehemency and threatening, and during this he foretold all the plagues that ensued, as plainly as afterwards our eyes saw them performed. In the end he said, "I have forgotten myself and the matter that I should have entreated; but let these my last words as concerning public preaching remain in your minds, until God send you new comfort." Thereafter he made a short paraphrase upon the second table, with an exhortation to patience, to the fear of God, and unto His works of mercy; and so ended, as it were making his last testament that the spirit of truth and of true judgment was both in his heart and mouth. Before midnight he was apprehended in the house of Ormiston, by the Earl Bothwell, who for money was become butcher to the Cardinal....

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The servant of God, Master George Wishart, was carried first to Edinburgh; thereafter brought back to the House of Hailes, which was the principal place that then the Earl of Bothwell had in Lothian. As gold and women have corrupted all worldly and fleshly men from the beginning, so did they him. For the Cardinal gave gold, and that largely; and the Queen, with whom the said Earl was then in the glondours,⁷²⁷²A state of ill humour. promised favours in all his lawful suits to women, if he would deliver the said Master George to be kept in the Castle of Edinburgh. He made some resistance at the first, by reason of his promise:⁷³⁷³Promise made at the arrest of Wishart, that he should not be delivered to the Governor or the Cardinal. but an effeminate man cannot long withstand the assaults of a gracious Queen. And so the servant of God was transported to Edinburgh Castle, where he remained not many days. For that bloody wolf, the Cardinal, ever thirsting for the blood of the servant of God, so travailed with the abused Governor, that he was content that God's servant should be delivered to the power of that tyrant.

Thus, small inversion being made, Pilate obeyed the petition of Caiaphas and of his fellows, and adjudged Christ to be crucified. The servant of God being delivered into the hand of that proud and merciless tyrant, triumph was made by the priests. The godly lamented, and accused the foolishness of the Governor; for, by retaining the said Master George, he might have caused Protestants and Papists to have served: the one to the end that the life of their preacher might have been saved; the other, for fear that he should have set him at liberty again, to the confusion of the bishops. But, where God is forsaken, what can counsel or judgment avail?

How the servant of God was treated, and what he did from the day that he entered within the Sea-Tower of St. Andrews, which was in the end of January, in the year of God 1546, until the first of March in the same year, when he suffered, we cannot certainly tell. We understand that he wrote something when63 in prison; but that was suppressed by the enemies. The Cardinal delayed no time, but caused all bishops, yea all the clergy that had any pre-eminence, to be convocated to St. Andrews against the penult⁷⁴⁷⁴Second last day. of February, for consultation. The question was no less resolved in his own mind than was Christ's death in the mind of Caiaphas; but, that the rest should bear the burden with him, he desired that, before the world, they should subscribe to whatsoever he did.

In that day was wrought no less a wonder than that at the accusation and death of Jesus Christ, when Pilate and Herod, who before were enemies, were made friends, by both of them consenting to Christ's condemnation. There was no difference between the two cases, except that Pilate and Herod were brethren under their father the Devil in the estate called temporal, and these two of whom we are to speak were brethren, sons of the same father the Devil, in the estate ecclesiastical. If we interlace merriness with earnest matters, pardon us, good reader. The fact is so notable that it deserveth long memory.

The Cardinal was known to be proud; and Dunbar, Archbishop of Glasgow, was known for a glorious fool; and yet, because for some time he had been called the King's Master,⁷⁵⁷⁵He had been tutor to James V. he was Chancellor of Scotland. The Cardinal had come to Glasgow this same year, in the end of harvest, upon what purpose we omit. But while they remained together, the one in the town, the other in the Castle, question arose as to precedence in the bearing of their croziers. The Cardinal alleged that, by reason of his cardinalship and of his office of Legatus Natus and primate within Scotland in the kingdom of Antichrist, he should have the pre-eminence, and that his crozier should not only go before, but should alone be borne, wheresoever he was. Good Gukstoun Glaikstour,⁷⁶⁷⁶See Glossary. the foresaid Archbishop, lacked no reasons, as he thought, for maintenance of his glory. He was an Archbishop, and, within his own diocese and in his own Cathedral seat and Church, ought to give place to no man. The power of the Cardinal was but begged from64 Rome, and appertained but to his own person, and not to his bishopric; for it might be that his successor should not be Cardinal. But his dignity was annexed to his office, and did appertain to all that ever should be archbishops of Glasgow.

Howsoever these doubts were resolved by the doctors of divinity of both the prelates, the decision was as we shall hear. Coming forth, or going in, at the choir door of Glasgow Kirk there began a strife for position betwixt the two cross-bearers. From glooming they came to shouldering; from shouldering they went on to buffets, and from dry blows, by neifs and neifeling;⁷⁷⁷⁷Fists and fisticuffs. and then for charity's sake they cried, "Dispersit, dedit pauperibus," and assayed which of the croziers was finest metal, which staff was strongest, and which bearer could best defend his master's pre-eminence; and, that there should be no superiority in that behalf, to the ground went both the croziers.

And then began no little fray, but yet a merry game, for rochets were rent, tippets were torn, crowns were knapped,⁷⁸⁷⁸Struck; "cracked." and side gowns might have been seen wantonly wag from the one wall to the other. Many of them lacked beards, and that was the more pity, for they could not buckle each other by the birse,⁷⁹⁷⁹Bristle, i.e. beard. as bold men would have done. But fie on the jackmen that did not their duty; for had the one part of them rencountered the other then had all gone right. The sanctuary, we suppose, saved the lives of many. However merrily this be written, it was bitter bourding⁸⁰⁸⁰Jesting. to the Cardinal and his court. It was more than irregularity. Yea, it might well have been judged lese-Majesty to the son of perdition, the Pope's own person; and yet the other in his folly, as proud as a peacock, would let the Cardinal know that he was a bishop when the other was but Beaton, before he got Arbroath!

This enmity was judged mortal, and without all hope of reconciliation. But the blood of the innocent servant of God buried in oblivion all that bragging and boasting; for the Archbishop of Glasgow was the first unto whom the Cardinal wrote, signifying unto him65 what was done, and earnestly craving of him that he would assist with his presence and counsel, that such an enemy unto their estate might be suppressed. Thereto the other was not slow, but kept time appointed, sat next to the Cardinal, voted and subscribed first in the rank, and lay over the east block-house with the said Cardinal, until the martyr of God was consumed by fire. For we must note that as all these beasts consented in heart to the slaughter of that innocent, so did they approve it with their presence, having the whole ordnance of the Castle of St. Andrews bent towards the place of execution, ready to have shot if any would have made defence or rescue to God's servant.

Upon the last day of February,⁸¹⁸¹Knox acknowledges that he has here incorporated John Foxe's account of the trial of Wishart. by the commandment of the Cardinal and his wicked Council, the Dean of the town was sent to the prison where lay the servant of God, the said Master George Wishart. Him he summoned to appear before the judge upon the following morning, then and there to give account of his seditious and heretical doctrine. The said Master George answered: "What needeth my Lord Cardinal to summon me to answer for my doctrine openly before him under whose power and dominion I am thus straitly bound in irons? May not my Lord compel me to answer to his extortionate power; or believeth he that I am not prepared to render account of my doctrine? To manifest what kind of men ye are, it is well that ye keep your old ceremonies and constitutions made by men."

Upon the next morn, my Lord Cardinal caused his servants to dress themselves in their most warlike array, with jack, knapscall,⁸²⁸²Head-piece. splent,⁸³⁸³Armour for the legs. spear, and axe, more seemly for war than for the preaching of the true Word of God. And when these armed champions, marching in warlike order, had conveyed the Archbishops into the Abbey Church, incontinently they sent for Master George, who was conveyed unto the said church by the captain of the Castle and a hundred men dressed in manner66 foresaid. Like a lamb led they him to sacrifice. As he entered the Abbey Church door, a poor man, vexed with great infirmities, asked his alms. To him he flung his purse. When he had come before the Cardinal, the sub-prior of the Abbey, Dean John Winram, stood up in the pulpit and made a sermon to all the congregation there assembled, taking his matter out of the thirteenth chapter of Matthew.

His sermon was divided into four principal parts. The first was a short and brief declaration concerning the evangelist. The second was of the interpretation of the good seed; and because he called the Word of God the good seed, and heresy the evil seed, he declared what heresy was and how it should be known. He defined in this manner: "Heresy is a false opinion, defended with pertinacity, clearly repugning to the Word of God." The third part of his sermon was concerning the cause of heresy within that realm and all other realms. "The cause of heresy," quoth he, "is the ignorance of those who have the cure of men's souls. To them it necessarily belongeth to have the true understanding of the Word of God, that they may be able to win again the false doctors of heresies, with the sword of the Spirit which is the Word of God; and not only to win again, but also to overcome, as saith Paul, 'a bishop must be faultless, as becometh the minister of God, not stubborn, nor angry; no drunkard, no fighter, not given to filthy lucre; but harberous,⁸⁴⁸⁴Hospitable. one that loveth goodness, sober minded, righteous, holy, temperate, and such as cleaveth unto the true word of the doctrine, that he may be able to exhort with wholesome learning, and to improve that which they say against him.'"

The fourth part of his sermon was as to how heresies should be known. "Heresies be known on this manner. As the goldsmith knoweth the fine gold from the imperfect, by use of the touchstone, so likewise may we know heresy by the undoubted touchstone, that is, the true, sincere, and undefiled Word of God." At the last, he added that "heretics should be put down in this present life. The Gospel appeared to repugn this proposition—'let them both grow unto the harvest.'67 The harvest is the end of the world: nevertheless, he affirmed, they should be put down by the civil magistrate and law."

When the Sub-prior ended his sermon, incontinently they caused Master George to ascend into the pulpit, there to hear his accusation and articles. Right against him stood up one of the fed flock, a monster, John Lauder, laden full of cursing written on paper. Of these he took out a roll both long and full of cursings, threatenings, maledictions, and words of devilish spite and malice, saying to the innocent Master George so many cruel and abominable words, and hitting him so spitefully with the Pope's thunder, that the ignorant people dreaded lest the earth then would have swallowed him up quick. Notwithstanding, he stood still with great patience hearing these sayings, not once moving or changing his countenance. When this fed sow had read throughout all his lying menaces, his face running down with sweat and he frothing at the mouth like a bear, he spat at Mr. George's face, saying "What answerest thou, thou runagate, traitor, and thief, to these sayings, which we have duly proved by sufficient witness against thee?" Master George, hearing this, sat down upon his knees in the pulpit, making his prayer to God. When he had ended his prayer, sweetly and Christianly he answered to them all in this manner.

"Many and horrible sayings, many words abominable to hear, ye have spoken here unto me a Christian man this day, words which, not only to teach but also to think, I thought it ever great abomination. Wherefore, I pray you quietly to hear me, that ye may know what were my sayings, and the manner of my doctrine. This my petition, my Lords, I desire to be heard for three causes. The first is that through preaching of the Word of God, His glory is made manifest. It is reasonable, therefore, for the advancement of the glory of God, that ye hear me preaching truly the pure and sincere Word of God, without any dissimulation. The second reason is that your health springeth of the Word of God, for He worketh all things by His Word. It were therefore an unrighteous thing, if ye should stop your ears68 when I am teaching truly the Word of God. The third reason is that your doctrine speaketh forth many pestilentious, blasphemous, and abominable words, coming by the inspiration not of God, but of the Devil, on no less peril than my life. It is just, therefore, and reasonable, that you should know what my words and doctrine are, and what I have ever taught in my time in this realm, so that I perish not unjustly, to the great peril of your souls. Wherefore, both for the glory and honour of God, your own health, and the safeguard of my life, I beseech your discretions to hear me, and in the meantime I shall recite my doctrine without any choler.

"First, and chiefly, since the time I came into this realm, I have taught nothing but the ten commandments of God, the twelve articles of the faith, and the prayer of the Lord, in the mother tongue. Moreover, in Dundee, I taught the Epistle of St. Paul to the Romans; and I shall show faithfully what fashion and manner I used when I taught, without any human dread, so that your discretions give me your ears benevolent and attent."

Suddenly then, with a high voice, cried the accuser, the fed sow, "Thou heretic, runagate, traitor, and thief, it was not lawful for thee to preach. Thou hast taken the power at thine own hand, without any authority of the Church. We forethink⁸⁵⁸⁵Repent. that thou hast been a preacher so long." Then said the whole congregation of the prelates, with their accomplices, "If we give him licence to preach, he is so crafty and in Holy Scripture so exercised that he will persuade the people to his opinion, and raise them against us."

Master George, seeing their malicious and wicked intent, appealed from the Lord Cardinal to the Lord Governor, as to an indifferent and equal judge. The accuser, John Lauder, with hoggish voice answered, "Is not my Lord Cardinal the second person within this realm, Chancellor of Scotland, Archbishop of St. Andrews, Bishop of Mirepoix, Commendator of Arbroath, Legatus Natus, Legatus a Latere?" And so reciting as many titles of his unworthy honours as would have laden a ship, much sooner an ass,—"Is not he," quoth John Lauder,69 "an equal judge apparently to thee? Whom else desirest thou to be thy judge?"

This humble man answered, "I refuse not my Lord Cardinal, but I desire the Word of God to be my judge, and the Temporal Estate, with some of your Lordships, my auditors; because I am here my Lord Governor's prisoner." Whereupon the prideful and scornful people that stood by, mocked him, saying, "Such man, such judge!" speaking seditious and reproachful words against the Governor and other the nobles, meaning them also to be heretics. Incontinent, without delay, they would have given sentence upon Master George, and that without further process, had not certain men there counselled my Lord Cardinal to read again the articles, and to hear his answers thereupon, that the people might not complain of his wrongful condemnation.

Shortly declared, the following were the articles, with his answers, as far as they would give him leave to speak; for when he intended to mitigate their lesings⁸⁶⁸⁶Lying. and show the manner of his doctrines, by and by they stopped his mouth with another article.

1. Thou, false heretic, runagate, traitor, and thief, deceiver of the people, despisest the holy Church, and in like case contemnest my Lord Governor's authority. And we know for surety that, when thou preachedst in Dundee, and wast charged by my Lord Governor's authority to desist, thou wouldest not obey, but persevered in the same. And therefore the Bishop of Brechin cursed thee, and delivered thee into the Devil's hand, and gave thee commandment that thou shouldest preach no more. Yet, notwithstanding, thou didst continue obstinately.—My Lords, I have read in the Acts of the Apostles, that it is not lawful, for the threats and menacings of men, to desist from the preaching of the Evangel. It is written, "We shall rather obey God than men." I have also read in the Prophet Malachi, "I shall curse your blessings, and bless your cursings, says the Lord:" believing firmly that He would turn your cursings into blessings.

2. Thou, false heretic, didst say that a priest standing at70 the altar saying Mass was like a fox wagging his tail in July.—My Lords, I said not so. These were my sayings. The moving of the body outward, without the inward moving of the heart, is nought else but the playing of an ape, and not the true serving of God; for God is a secret searcher of men's hearts. Therefore, who will truly adorn and honour God, he must in spirit and verity honour Him.

Then the accuser stopped his mouth with another article.

3. Thou, false heretic, preachest against the Sacraments, saying that there are not seven Sacraments.—My Lords, if it be your pleasure, I taught never of the number of the Sacraments, whether they were seven or eleven. So many as are instituted by Christ, and are shown to us by the Evangel, I profess openly. Except it be the Word of God, I dare affirm nothing.

4. Thou, false heretic, hast openly taught that auricular confession is not a blessed sacrament; and thou sayest that we should only confess to God, and to no priest.—My Lords, I say that auricular confession, seeing that it hath no promise of the Evangel, cannot be a sacrament. Of the confession to be made to God, there are many testimonies in Scripture; as when David saith, "I thought I would acknowledge my iniquity against myself unto the Lord; and He forgave the trespasses of my sins." Here, confession signifieth the secret knowledge of our sins before God. When I exhorted the people on this manner, I reproved no manner of confession. And further, St. James saith, "Acknowledge your sins one to another, and so let you to have peace amongst yourselves." Here the Apostle meaneth nothing of auricular confession, but that we should acknowledge and confess ourselves to be sinners before our brethren and before the world, and not esteem ourselves as the Grey Friars do, thinking themselves already purged.

When he had said these words, the horned bishops and their accomplices cried, and girned⁸⁷⁸⁷Gnashed. with their teeth, saying, "See ye not what colours he hath in his speech, that he may beguile us, and seduce us to his opinion."

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5. Thou, heretic, didst say openly, that it was necessary to every man to know and understand his baptism, and that it was contrary to general councils, and the estates of Holy Church.—My Lords, I believe there be none so unwise here that will make merchandise with a Frenchman, or any other unknown stranger, except he know and understand first the condition or promise made by the Frenchman or stranger. So, likewise, I would that we understood what things we promise in the name of the infant unto God in baptism. For this cause, I believe ye have confirmation.

Then said Master Bleiter, chaplain, that he had the devil within him, and the spirit of error. A child answered him, "The Devil cannot speak such words as yonder man doth speak."

6. Thou, false heretic, traitor, and thief, saidst that the Sacrament of the altar was but a piece of bread, baken upon the ashes, and nothing else; and all that is there done is but a superstitious rite against the commandment of God....—O Lord God! So manifest lies and blasphemies the Scripture doth not teach you. As concerning the Sacrament of the altar, my Lords, I never taught anything against the Scripture, which I shall, by God's grace, make manifest this day, I being ready therefor to suffer death.

The lawful use of the Sacrament is most acceptable unto God: the great abuse of it is very detestable unto Him. But what occasion they have to say such words of me, I shall shortly show your Lordships. I once chanced to meet with a Jew, when I was sailing upon the water of Rhine. I did inquire of him what was the cause of his pertinacity in not believing that the true Messias was come, considering that they had seen fulfilled all the prophecies which were spoken of Him; moreover, the prophecies taken away, and the sceptre of Judah. By many other testimonies of the Scripture, I vanquished him, and proved that Messias was come, whom they called Jesus of Nazareth. This Jew answered me, "When Messias cometh, he shall restore all things, and he shall not abrogate the Law, which was given to our fathers, as ye do. For why? we see the poor almost perish through72 hunger among you, yet you are not moved with pity towards them; but among us Jews, though we be poor, there are no beggars found. Secondly, it is forbidden by the Law to feign any kind of imagery of things in heaven above or in the earth beneath or in the sea under the earth, but one God only to honour: your sanctuaries and churches are full of idols. Thirdly, ye adore and worship a piece of bread baken upon the ashes, and say that it is your God." I have rehearsed here but the sayings of the Jew, which I never affirmed to be true.

Then the bishops shook their heads, and spat on the ground. What he meant to say further in this matter, they would not hear.

7. Thou, false heretic, didst say that extreme unction was not a sacrament.—My Lords, forsooth, I never taught anything of extreme unction in my doctrine, whether it was a sacrament or no.

8. Thou, false heretic, saidst that the holy water is not so good as wash, and such like. Thou contemnest conjuring, and sayest that Holy Church's cursing availeth not.—My Lords, as for holy water, of what strength it is, I never taught in my doctrine. Conjurings and exorcisms, if they were conformable to the Word of God, I would commend. But in so far as they are not conformable to the commandment and Word of God, I reprove them.

9. Thou, false heretic and runagate, hast said that every layman is a priest; and thou sayest that the Pope hath no more power than any other man.—My Lords, I taught nothing but the Word of God. I remember that I have read in some places in St. John and St. Peter, of whom one sayeth, "He hath made us kings and priests;" the other sayeth, "He hath made us the kingly priesthood." Wherefore, I have affirmed that any man, being cunning and perfect in the Word of God and the true faith of Jesus Christ, has his power given him from God, and that not by the power or violence of men, but by the virtue of the Word of God—the Word which is called the power of God, as St. Paul witnesseth evidently enough. And again I say that any unlearned man, not exercised in the Word of God, nor yet constant in his faith, of whatsoever73 estate or order he be, hath no power to bind or loose, seeing he lacketh the instrument by the which he bindeth or looseth, that is to say, the Word of God.

After he had said these words all the bishops laughed, and mocked him. When he beheld their laughing, "Laugh ye," saith he, "my Lords? Though these my sayings appear scornful and worthy of derision to your Lordships, they are nevertheless very weighty to me, and of a great value; because they stand not only upon my life, but also the honour and glory of God."

In the meantime many godly men, beholding the wodness⁸⁸⁸⁸Fury. and great cruelty of the bishops, and the invincible patience of the said Master George, did greatly mourn and lament.

10. Thou, false heretic, saidst that a man hath no free will, but is like to the Stoics, who say that it is not in man's will to do anything, but that concupiscence and desire cometh of God, of whatsoever kind it be.—My Lords, I said not so, truly: I say that unto as many as believe in Christ firmly is given liberty, conformable to the saying of St. John, "If the Son make you free, then shall ye verily be free." Of the contrary, as many as believe not in Christ Jesus, they are bound servants of sin: "He that sinneth is bound to sin."

11. Thou, false heretic, sayest it is as lawful to eat flesh upon Friday, as on Sunday.—May it please your Lordships, I have read in the Epistles of St. Paul that "to the clean, all things are clean." Of the contrary, "To filthy men, all things are unclean." A faithful man, clean and holy, sanctifieth by the Word the creature of God; but the creature maketh no man acceptable unto God: so that a creature may not sanctify any impure and unfaithful man. But to the faithful man, all things are sanctified by the prayer of the Word of God.

After these sayings of Master George, all the bishops, with their accomplices, said, "What witness need we against him: hath he not openly here spoken blasphemy?"

12. Thou, false heretic, dost say that we should not pray to saints, but to God only. Say whether thou hast said this or no: say shortly.—For the weakness and the infirmity of the74 hearers, without doubt, plainly, saints should not be honoured or called upon. My Lords, there are two things worthy of note: the one is certain and the other uncertain. It is found plainly and certain in Scriptures that we should worship and honour one God, according to the saying of the first commandment, "Thou shall only worship and honour thy Lord God with all thy heart." But as to praying to and honouring of saints, there is great doubt among many, whether or no they hear invocation made unto them. Therefore, I exhorted all men equally in my doctrine that they should leave the unsure way, and follow the way which was taught us by our Master Christ: He only is our Mediator, and maketh intercession for us to God, His Father: He is the door, by which we must enter in: He that entereth not in by this door, but climbeth another way, is a thief and a murderer: He is the truth and life. There is no doubt but he that goeth out of this way shall fall into the mire; yea, verily, he is fallen into it already. This is the fashion of my doctrine, which I have ever followed. Verily, that which I have heard and read in the Word of God I taught openly and in no corners, and now ye shall witness the same, if your Lordships will hear me. I dare not be so bold as affirm anything unless it agree with the Word of God.

These sayings he rehearsed divers times.

13. Thou, false heretic, hast preached plainly that there is no purgatory, and that it is a feigned thing that any man, after this life, will be punished in purgatory.—My Lords, as I have oftentimes said heretofore, without express witness and testimony of Scripture, I dare affirm nothing. I have oft and divers times read over the Bible, and yet such a term found I never, nor yet any place of Scripture applicable thereto. Therefore, I was ashamed ever to teach of that which I could not find in Scripture.

Then said he to Master John Lauder, his accuser, "If you have any testimony of the Scripture, by the which ye may prove any such place, show it now before this audience." But that dolt had not a word to say for himself, but was as dumb as a beetle in that matter.

14. Thou, false heretic, hast taught plainly against the75 vows of monks, friars, nuns, and priests, saying that whosoever was bound by such vows did vow themselves to the state of damnation. Moreover, thou hast taught that it was lawful for priests to marry wives, and not to live sole.—Of sooth, my Lords, I have read in the Evangel that there are three kinds of chaste men: some are gelded from their mother's womb; some are gelded by men; and some have gelded themselves for the kingdom of heaven's sake: verily, I say, these men are blessed by the Scripture of God. But as many as have not the gift of chastity, nor yet for the Evangel have overcome the concupiscence of the flesh, and have vowed chastity, ye have experience, although I should hold my tongue, to what inconvenience they have vowed themselves.

When he had said these words, they were all dumb, thinking it better to have ten concubines, than one married wife.

15. Thou, false heretic and runagate, sayest that thou wilt not obey our General or Provincial Councils.—My Lords, I know not what your General Councils are. I never studied that matter; but gave my labours to the pure Word of God. Read here your General Councils, or else give me a book wherein they are contained, that I may read of them. If they agree with the Word of God, I will not disagree.

Then the ravening wolves became mad, and said, "Whereunto do we let him speak any further? Read forth the rest of the articles, and stay not upon them." Amongst these cruel tigers there was one false hypocrite, a seducer of the people, called John Scott, who, standing behind John Lauder's back, hasted him to read the rest of the articles, and not to tarry for Master George's witty and godly answers; "For we may not abide them," quoth he, "no more than the Devil may abide the sign of the Cross when it is named."

16. Thou, heretic, sayest, that it is vain to build to the honour of God costly churches, seeing that God remaineth not in churches made by men's hands, nor yet can God be in so little space, as betwixt the priest's hands.—My Lords, Solomon saith, "If the heaven of heavens cannot comprehend Thee, how much less this house that I have builded." And Job consenteth to the same sentence, saying, "Seeing that He76 is higher than the heavens, what canst thou build unto Him? He is deeper than the hell, then how shalt thou know Him? He is longer than the earth, and broader than the sea." God cannot be comprehended into one space, because He is infinite. These sayings notwithstanding, I never said that churches should be destroyed; but, on the contrary, I ever affirmed that churches should be sustained and upholden, and that the people should be congregated in them to hear the Word of God preached. Moreover, wheresoever there is the true preaching of the Word of God and the lawful use of the Sacraments, undoubtedly God is there Himself. Thus, both these sayings are true together. God cannot be comprehended into any one place: and, "Wheresoever there are two or three gathered in His name, there is He present in the midst of them."

Then said he to his accuser, "If thou thinkest any otherwise, then I say, show further thy reasons before this audience." He, without all reason, was dumb, and could not answer a word.

17. Thou, false heretic, contemnest fasting, and sayest thou shouldest not fast.—My Lords, I find that fasting is commanded in the Scripture; therefore I were a slanderer of the Gospel if I contemned fasting. Not only so, I have learned by experience that fasting is good for the health and conservation of the body. But God knoweth only who fasteth the true fast.

18. Thou, false heretic, hast preached openly, saying, that the souls of men shall sleep to the latter day of judgment, and shall not obtain life immortal until that day.—God, full of mercy and goodness, forgive him that sayeth such things of me. I wot and know surely, by the Word of God, that the soul of him that hath begun to have the faith of Jesus Christ and believeth firmly in Him, shall never sleep, but ever shall live an immortal life. That life is renewed in grace from day to day and augmented; nor shall it ever perish or have an end, but shall ever live immortal with Christ its Head. To this life, all that believe in Him shall come, and then shall remain in eternal glory. Amen.

When the bishops, with their accomplices, had accused77 this innocent man, in manner and form aforesaid, they incontinently condemned him to be burned as a heretic, not having respect to his godly answers and the true reasons which he alleged, nor yet to their own consciences. They thought, verily, that they should do to God good sacrifice, conformably to the sayings of Jesus Christ in the Gospel of St. John, chapter sixteen: "They shall excommunicate you; yea, and the time shall come that he which killeth you shall think that he hath done to God good service."

The following is the prayer of Master George. "O immortal God! how long shalt Thou suffer the wodness and great credulity of the ungodly to exercise their fury upon Thy servants, who do further Thy Word in this world. They desire to do the contrary, to choke and destroy the true doctrine and truth, whereby Thou hast showed Thee unto the world, which was all drowned in blindness and misknowledge of Thy name. O Lord, we know surely that Thy true servants must needs suffer, for Thy name's sake, persecution, affliction, and troubles in this present life, which is but a shadow, as Thou hast showed to us by Thy prophets and apostles. But yet we desire Thee, merciful Father, that Thou wouldest preserve, defend, and help Thy congregation, which Thou hast chosen before the beginning of the world, and give them Thy grace to hear Thy word, and to be true servants in this present life."

Then, by and by, the common people were removed (for their desire was always to hear that innocent speak) and the sons of darkness pronounced their sentence definitive, not having respect to the judgment of God. When all this was done and said, my Lord Cardinal caused his tormentors to pass again with the meek lamb unto the Castle, until such time as the fire was made ready. When he was come into the Castle, there came two Grey fiends, Friar Scott and his mate, saying, "Sir, ye must make your confession unto us." He answered and said, "I will make no confession unto you. Go fetch me yonder man that preached this day, and I will make my confession unto him." Then they sent for the Sub-prior of the Abbey, who came to him with all diligence; but what he said in this confession I cannot show.

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When the fire and the gallows were made ready at the west part of the Castle, near to the Priory, my Lord Cardinal, dreading that Master George should have been taken away by his friends, commanded his men to bend all the ordnance of the Castle against the place of execution, and commanded all his gunners to be ready, and stand beside their guns, until such time as he was burned. All this being done, they bound Master George's hands behind his back, and led him forth from the Castle with their soldiers, to the place of their cruel and wicked execution. As he came forth from the Castle gate, there met him certain beggars asking his alms, for God's sake. To these he answered, "I want my hands, wherewith I was wont to give you alms. But may the merciful Lord, who feedeth all men, vouchsafe of His benignity and abundant grace to give you necessaries, both for your bodies and souls." Then met him two false fiends—I should say, Friars—saying, "Master George, pray to our Lady that she may be a mediatrix for you to her Son." To them he answered meekly, "Cease: tempt me not, my brethren." After this he was led to the fire, with a rope about his neck, and a chain of iron about his middle.

When he came to the fire he sat down upon his knees, and rose again; and thrice he said these words, "O Thou Saviour of the world, have mercy upon me: Father of heaven, I commend my spirit into Thy holy hands." When he had made this prayer, he turned him to the people, and said these words: "I beseech you, Christian brethren and sisters, that ye be not offended at the Word of God because of the affliction and torments which ye see already prepared for me. I exhort you that ye love the Word of God, your salvation, and suffer patiently and with a comfortable heart, for the Word's sake, which is your undoubted salvation and everlasting comfort. Moreover, I pray you, urge upon those of my brethren and sisters who have heard me oft before that they cease not nor leave off to learn that Word of God which I taught them, according to the grace given unto me—not for my persecution or troubles in this world, which lasteth not. And show unto them that my doctrine was no wives'79 fables, after the constitution made by men; if I had taught men's doctrine, I should have gotten greater thanks from men. But, for the Word's sake, and for the true Evangel, given to me by the grace of God, I suffer this day by men, not sorrowfully, but with a glad heart and mind. For this cause I was sent, that I should suffer this fire for Christ's sake. Consider and behold my visage; ye shall not see me change my colour. This grim fire I fear not; and so I pray you to do, if any persecution come unto you for the Word's sake. Do not fear them that slay the body, and afterwards have no power to slay the soul. Some have said of me that I taught that the soul of man should sleep until the last day; but I know surely that this night, before six o'clock, my soul shall sup with my Saviour, for whom I suffer this."

Then Master George prayed for them that accused him, saying, "I beseech Thee, Father of Heaven, to forgive them that have of any ignorance, or else of any evil mind, forged lies upon me; I forgive them with all mine heart: I beseech Christ to forgive them that have condemned me to death this day, ignorantly." And last of all, he said to the people on this manner, "I beseech you, brethren and sisters, to exhort your prelates to the learning of the Word of God, that they at least may be ashamed to do evil and learn to do good; and if they will not convert themselves from their wicked error, there shall hastily come upon them the wrath of God, and that they shall not eschew."

Many faithful words said he in the meantime, taking no heed or care of the cruel torments which were then prepared for him. Then, last of all, the hangman that was his tormentor, sat down upon his knees, and said, "Sir, I pray you, forgive me, for I am not guilty of your death." To whom he answered, "Come hither to me." When he was come to him, he kissed his cheek, and said, "Lo! here is a token that I forgive thee. My heart, do thine office." And then by and by he was put upon the gibbet, and hanged, and there burned to powder. When the people beheld the great tormenting of that innocent, they could not refrain from piteous mourning and complaining of the innocent lamb's slaughter.

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After the death of this blessed martyr of God, the people began, in plain speaking, to damn and detest the cruelty that was used. Yea, men of great birth, estimation, and honour, avowed at open tables that the blood of the said Master George should be revenged, or else it should cost life for life. Amongst these John Leslie, brother to the Earl of Rothes, was the chief; for he spared not to say in all companies, "This same whinger," drawing his dagger, "and this same hand, shall be priests to the Cardinal." These bruits came to the Cardinal's ears; but he thought himself stout enough for all Scotland; for in Babylon, that is, in his new block-house, he was secure, as he thought; and upon the field he was able to match all his enemies. To write the truth, the most part of the nobility of Scotland had either given unto him their bonds of manrent, or else were in confederacy, and promised amity with him....

After Easter, the Cardinal came to Edinburgh to hold the seinye,⁸⁹⁸⁹Synod; consistory. as the Papists term their unhappy assembly of Baal's shaven sort. It was bruited that something was purposed against him at that time by the Earl of Angus and his friends, whom he mortally hated, and whose destruction he sought. But it failed, and so returned he to his strength; yea, to his god and only comfort, as well in heaven as in earth. And there he remained without the least fear of death, promising unto himself no less pleasure than did the rich man of whom mention is made by our Master in the Evangel. He did not only rejoice and say, "Eat and be glad, my soul, for thou hast great riches laid up in store for many days;" but also, "Tush, a fig for the feud, and a button for the bragging of all the heretics and their assistants in Scotland. Is not my Lord Governor mine? Witness his eldest son there in pledge at my table? Have I not the Queen at my own devotion? (He alluded to the mother of Mary that now mischievously reigns.) Is not France my friend, and am not I friend to France? What danger should I fear?" Thus, in vanity, the carnal Cardinal delighted himself a little before his death....

Early upon Saturday morning, the twenty-ninth of May81 1546, there were sundry companies in the Abbey kirk-yard, in St. Andrews, not far distant from the Castle. The gates of the Castle being opened, and the draw-bridge let down for admission of lime and stones and other things necessary for building, for Babylon was almost finished, William Kirkaldy of Grange, younger, and with him six persons, got entrance, and held purpose with the porter, inquiring "If my Lord was walking?" He answered, "No." While the said William and the porter talked, and his servants pretended to look at the work and the workmen, Norman Leslie approached with his company; and, because they were in no great number, they easily got entrance. They directed their course to the very middle of the close, and immediately thereafter came John Leslie, somewhat rudely, and four persons with him. The porter, taking fright, would have drawn the bridge; but the said John, being entered thereon, stayed and leapt in. When the porter made for his defence, his head was broken, the keys were taken from him, and he cast into the fosse; and so the place was seized.

Shouts arose; the workmen, to the number of more than a hundred, ran off the walls, and were without hurt put forth at the wicket gate. The first thing, William Kirkaldy took the guard of the privy postern, fearing that the fox should escape. Then went the rest to the gentlemen's chambers, and without violence done to any man, put more than fifty persons to the gate. The number that enterprised and did this was but sixteen persons. The Cardinal, awakened with the shouts, asked from his window what that noise meant. It was answered that Norman Leslie had taken his Castle. This understood, he ran for his postern; but, perceiving the passage to be guarded, he returned quickly to his chamber, took his two-handed sword, and gart⁹⁰⁹⁰Caused. his chamber-child move chests and other impediments to the door.

In the meantime came John Leslie and bade the door be opened. The Cardinal asking, "Who calls?" he answered, "My name is Leslie." He again asked, "Is that Norman?" The other said, "Nay; my name is John." "I will have82 Norman," said the Cardinal; "for he is my friend." "Content yourself with such as are here; ye shall get none other." With the said John were James Melvin, a man familiarly acquainted with Master George Wishart, and Peter Carmichael, a stout⁹¹⁹¹Staunch. gentleman. While they forced at the door, the Cardinal hid a box of gold under coals that were laid in a secret corner. At length he asked, "Will ye save my life?" The said John answered, "It may be that we will." "Nay," said the Cardinal, "Swear unto me by God's wounds, and I will open unto you." Then answered the said John, "It that was said, is unsaid;" and cried, "Fire, Fire," for the door was very stark.⁹²⁹²Strong. Then was brought a chimley⁹³⁹³Fire-basket. full of burning coals. This perceived, the Cardinal or his chamber-child opened the door, and the Cardinal sat down in a chair and cried, "I am a priest, I am a priest; ye will not slay me."

John Leslie, according to his former vows, struck the Cardinal once or twice, and so did the said Peter. But James Melvin, a man of nature most gentle and most modest, perceiving that they were both in choler, withdrew them, and said, "This work and judgment of God, although it be secret, ought to be done with greater gravity." Presenting the point of his sword at the Cardinal, he said, "Repent thee of thy former wicked life, but especially of the shedding of the blood of that notable instrument of God, Master George Wishart, which, albeit the flame of fire consumed it before men, yet cries a vengeance upon thee. We are sent from God to revenge it: for here, before my God, I protest that neither the hatred of thy person, nor the love of thy riches, nor the fear of any trouble thou couldst have brought on me in particular, doth move me to strike thee, I do so only because thou hast been and remainest an obstinate enemy against Christ Jesus and His holy Evangel." And so he struck him twice or thrice through with a stog sword;⁹⁴⁹⁴Long small sword. and so the Cardinal fell, never word heard out of his mouth, but "I am a priest, I am a priest: fie, fie: all is gone."

The death of this tyrant was dolorous to the priests,83 dolorous to the Governor, most dolorous to the Queen Dowager; for in him perished faithfulness to France, and comfort to all gentlewomen, especially to wanton widows: his death must be revenged.... The Archbishop, to declare the zeal that he had to revenge the death of him that was his predecessor (and yet he would not have had him living again) still blew the coals. And first, he caused to be summoned, then denounced, accursed, and last, proclaimed rebels, not only the first enterprisers, but all such as did accompany them. And last of all, the siege of the Castle was decided upon.

The siege began in the end of August; for on the twenty-third day thereof the soldiers departed from Edinburgh, and it continued until near the end of January. At that time, they had no other hope of winning it but by hunger; and of that they were despaired, for those within had broken through the east wall, and made a plain passage by an iron gate to the sea. This greatly relieved the besieged, and abased the besiegers; for they could not stop them of victuals, unless they should be masters of the sea, and that they clearly understood they could not be.

The English ships had been there once already, and had brought William Kirkaldy from London, and had taken with them to the Court of England, John Leslie and Master Henry Balnaves, for the perfecting of all contracts. King Harry had promised to take them into his protection, upon condition that they should keep the Governor's son, my Lord of Arran, and stand friends to the contract of marriage before mentioned. These things clearly understood by the Governor and by his Council, the priests, and the shaven sort, they concluded to make an Appointment, to the end that they might either get the Castle betrayed, or else some principal men of the company taken unawares.

The heads of the coloured Appointment were:—1. That they should keep the Castle of St. Andrews, until the Governor and the authority of Scotland should get unto them a sufficient absolution from the Pope, Antichrist of Rome, for the slaughter of the Cardinal foresaid.84 2. That they should deliver pledges for delivery of that House as soon as the absolution should be delivered unto them. 3. That they, their friends, familiars, servants, and others pertaining to them, should never, for the slaughter foresaid, be pursued at law or by the law, by the authority. Also, that they should bruik⁹⁵⁹⁵Enjoy; possess. spiritual or temporal commodities, possessed before the said slaughter, even as if it had never been committed. 4. That they of the Castle should keep the Earl of Arran, so long as their pledges were kept. There were other such articles, and all were liberal enough; for the Governor and his Council never intended to keep a word of them, as the issue did declare.

The Appointment was made, and all the godly were glad; for they had some hope that thereby God's Word should somewhat bud, as indeed it did. For John Rough, who had entered the Castle soon after the Cardinal's slaughter, and had continued with them during the siege, began to preach in St. Andrews. Albeit he was not the most learned, his doctrine was without corruption, and therefore well liked by the people.

At the Easter following, John Knox came to the Castle of St. Andrews. Wearied of removing from place to place, by reason of the persecution that came upon him by this Archbishop of St. Andrews, he had determined to have left Scotland, and to have visited the schools of Germany. Of England he had no pleasure then. There, albeit the Pope's name had been suppressed, his laws and corruptions remained in full vigour. But the said John had the care of some gentlemen's children, whom for certain years he had nourished in godliness, and their fathers solicited him to go to St. Andrews, that he himself might have the protection of the Castle, and their children the benefit of his tuition. So came he thither at the time mentioned, and, having in his company Frances Douglas of Longniddry, George his brother, and Alexander Cockburn, then eldest son to the Laird of Ormiston, he began to exercise them after his accustomed manner.

Besides their grammar and other human authors, he read85 to his pupils a catechism of which he caused them to give an account publicly, in the Parish Kirk of St. Andrews. Moreover, he read unto them the Evangel of John, and that lecture he delivered in the chapel within the Castle, at a certain hour. Those of the place, but especially Master Henry Balnaves and John Rough, preacher, perceiving the manner of his doctrine, began earnestly to travail with him that he would take the preaching place upon him. But he utterly refused, alleging that he would not run where God had not called him; meaning that he would do nothing without a lawful vocation.

Whereupon, advising privily among themselves, and having with them Sir David Lyndsay of the Mount, they decided to give a charge to the said John, and that publicly by the mouth of their preacher. And so, upon a certain day, a sermon was delivered concerning the election of ministers—what power the congregation (however small, passing the number of two or three) had over any man in whom they supposed and espied the gifts of God to be, and how dangerous it was to refuse, and not to hear the voice of such as desired to be instructed. Then the said John Rough, preacher, directed his words to the said John Knox, saying, "Brother, ye must not be offended if I speak unto you that which I have in charge from all those that are here present, namely this: In the name of God and of His Son Jesus Christ, and in the name of these that presently call you by my mouth, I charge you that ye refuse not this holy vocation, but that—as ye seek the glory of God, the increase of Christ's Kingdom, the edification of your brethren, and the comfort of me, whom ye well enough understand to be oppressed by the multitude of labours—ye take upon you the public office and charge of preaching, even as ye look to avoid God's heavy displeasure, and desire that He shall multiply His graces with you."

In the end, the preacher said to those that were present, "Was not this your charge to me? And do ye not approve this vocation?" They answered, "It was; and we approve it." Thereat the said John, abashed, burst forth in most abundant tears, and withdrew himself to his chamber. His86 countenance and behaviour, from that day until the day that he was compelled to present himself in the public place of preaching, did sufficiently declare the grief and trouble of his heart. No man saw in him any sign of mirth, nor yet had he pleasure to accompany any man, for many days together.

Another necessity caused him to enter the public place, besides the vocation foresaid. Dean John Annan, a rotten Papist, had long troubled John Rough in his preaching: and the said John Knox had fortified the doctrine of the preacher by his pen, and had beaten the said Dean John from all defences, so that he was compelled to fly to his last refuge, that is, to the authority of the Church, "which authority," said he, "damned all Lutherans and heretics; and therefore he needed no further disputation." John Knox answered, "Before we hold ourselves convicted, or ye can sufficiently prove us so, we must define the Church, by the right notes of the true Church given to us in God's Scriptures. We must discern the immaculate spouse of Jesus Christ from the Mother of Confusion, spiritual Babylon, lest imprudently we embrace a harlot instead of the chaste spouse; yea, to speak it in plain words, lest we submit ourselves to Satan, thinking that we submit ourselves to Jesus Christ. For, as for your Roman Kirk, as it is now corrupted, and the authority thereof, wherein stands the hope of your victory, I no more doubt that it is the synagogue of Satan, and the head thereof, called the Pope, that man of sin of whom the Apostle speaks, than do I doubt that Jesus Christ suffered by the procurement of the visible Kirk of Jerusalem. Yea, I offer myself to prove, by word or writing, that the Roman Church is this day further degenerate from the purity which was in the days of the Apostles than was the Church of the Jews from the ordinance given by Moses, when it consented to the innocent death of Christ."

These words were spoken in open audience, in the parish Kirk of Saint Andrews, after the said Dean John Annan had spoken as it pleased him, and had refused to dispute. The people, hearing the offer, cried with one consent, "We cannot all read your writings, but we may all hear your preaching;87 therefore we require you, in the name of God, that ye let us hear the probation of that which ye have affirmed; for if it be true, we have been miserably deceived." And so, the next Sunday was appointed to the said John to express his mind in the public preaching place.

The day approaching, the said John took the text written in Daniel, the seventh chapter, beginning thus: "And another King shall rise after them, and he shall be unlike unto the first, and he shall subdue three kings, and shall speak words against the Most High, and shall consume the saints of the Most High, and think that he may change times and laws. And they shall be given into his hands until a time, and times, and dividing of times."

1. In the beginning of his sermon, he shewed the great love of God towards His Church, whom it pleaseth Him to forewarn of dangers to come, many years before they come to pass. 2. He briefly treated of the state of the Israelites, who then were in bondage in Babylon for the most part; and made a short discourse concerning the four Empires, the Babylonian, the Persian, that of the Greeks, and that of the Romans; in the destruction whereof rose up that last Beast, which he affirmed to be the Roman Church,—for all the notes that God hath shewn to the prophet do appertain to none other power than has ever yet been, except to it alone, and unto it they do so properly appertain, that such as are not more than blind may clearly see them. 3. But before he began to open the corruptions of the Papistry, he defined the true Kirk, shewed the true notes of it, whereupon it was builded, why it was the pillar of truth, and why it could not err, to wit, "Because it heard the voice of its own pastor, Jesus Christ, would not hear a stranger, neither yet would be carried about with every kind of doctrine."

Every one of these heads sufficiently declared, he entered on the contrary proposition; and, upon the notes given in his text, he shewed that the Spirit of God in the New Testament gave to this king other names, to wit, "The Man of Sin," "The Anti-Christ," "The Whore of Babylon." He shewed that this88 man of sin, or Anti-Christ, was not to be restricted to the person of any one man only, no more than by the fourth beast was to be understood the person of any one Emperor. But by such means the Spirit of God sought to forewarn His chosen of a body and a multitude having a wicked head, who should not only be sinful himself, but should be occasion of sin to all that should be subject unto him,—as Christ Jesus, is cause of justice to all the members of His body. He is called the Anti-Christ, that is to say, one contrary to Christ, because he is contrary to Him in life, doctrine, laws, and subjects.

Then began he to decipher the lives of divers Popes, and the lives of all the shavelings for the most part; their doctrine and laws he plainly proved to be directly repugnant to the doctrine and laws of God the Father and of Christ Jesus, His Son. This he proved by comparing the doctrine of justification expressed in the Scriptures, which teach that man is "justified by faith only," and "that the blood of Jesus Christ purges us from all our sins;" and the doctrine of the Papists, which attributeth justification to the works of the law, yea, to such works of man's invention as pilgrimage, pardons, and other such baggage. That the papistical laws were repugnant to the laws of the Evangel, he proved by the laws made concerning observation of days, abstaining from meats, and from marriage which Christ Jesus made free, and the forbidding whereof Saint Paul called "the doctrine of devils."

In handling the notes of that Beast, given in the text, he willed men to consider if these notes, "There shall one arise unlike to the other, having a mouth speaking great things and blasphemous," could be applied to any other but the Pope and his Kingdom; for "if these," said he, "be not great words and blasphemous, 'the Successor of Peter,' 'the Vicar of Christ,' 'the Head of the Kirk,' 'Most Holy,' 'Most Blessed,' 'that cannot err;' that 'may make right of wrong, and wrong of right;' that 'of nothing, may make somewhat;' that 'hath all truth in the shrine of his breast;' yea, 'that has power over all, and none power over him;' nay, 'not to say that he does wrong, although he draw ten thousand million of souls with89 himself to hell:' if these," said he, "and many other, able to be shown in his own canon law, be not grave and blasphemous words, and such as never mortal man spake before, let the world judge.

"And yet," said he, "there is one note most evident of all. John, in his Revelation, says that 'the merchandise of that Babylonian harlot, among other things, shall be the bodies and souls of men.' Now, let the very Papists themselves judge if ever any before them took upon them power to relax the pains of them that were in purgatory, as they affirm to the people that they do by the merits of their Mass and of their other trifles, daily." In the end, he said, "If any here"—and there were present Master John Major, the University, the Sub-prior, and many Canons, with some Friars of both the Orders—"will say that I have alleged Scripture, teaching, or history, otherwise than it is written, let them come unto me with sufficient witness, and by conference I shall let them see not only the original where my testimonies are written, but I shall prove that the writers meant what I have spoken."

Of this sermon, which was the first that ever John Knox made in public, there were divers bruits. Some said, "Others sned⁹⁶⁹⁶Clip. the branches of the Papistry, but he strikes at the root, to destroy the whole." Others said, "If the doctors and Magistri Nostri do not now defend the Pope and his authority, which in their own presence is so manifestly impugned, the Devil may have my part of him, and of his laws also." Others said, "Master George Wishart spoke never so plainly, and yet he was burned: even so will he be." In the end, others said, "The tyranny of the Cardinal made not his cause the better, nor yet did the suffering of God's servant make his cause the worse, and therefore we would counsel you and them to provide better defences than fire and sword, for it may be that else ye will be disappointed. Men now have other eyes than they had then." This answer gave the Laird of Nydie, a man fervent and upright in religion.

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The bastard Archbishop, who was not yet execrated (consecrated, they call it) wrote to the Sub-prior at Saint Andrews, who, sede vacante, was Vicar-general, that he wondered that he suffered such heretical and schismatical doctrine to be taught, and did not oppose himself to the same. Upon this rebuke, there was appointed a Convention of Grey Friars and black fiends with the said Sub-prior, Dean John Winram, in Saint Leonard's yards. Thereunto was first called John Rough, and certain Articles were read unto him; and thereafter was John Knox called for. The cause of their Convention, and why they were called, was set forth, and the following Articles were read:—(1) No mortal man can be the head of the Church. (2) The Pope is an Anti-Christ, and so is no member of Christ's mystical body. (3) Man may neither make nor devise a religion that is acceptable to God: but man is bound to observe and keep the religion that from God is received, without chopping or changing thereof. (4) The Sacraments of the New Testament ought to be administered as they were instituted by Christ Jesus, and practised by His Apostles: nothing ought to be added unto them; nothing ought to be diminished from them. (5) The Mass is abominable idolatry, blasphemous to the death of Christ, and a profanation of the Lord's Supper. (6) There is no purgatory in which the souls of men are pained or purged after this life. Heaven remains for the faithful, and hell for the reprobate and unthankful. (7) Praying for the dead is vain, and prayer to the dead is idolatry. (8) There are no bishops unless they preach themselves, without any substitute. (9) By God's law the teinds do not appertain of necessity to the Kirk-men.

"The strangeness," said the Sub-prior, "of these Articles, which are gathered from your teaching, have moved us to call for you to hear your own answer." John Knox said, "I, for my part, praise my God that I see so honourable, and apparently so modest and quiet, an audience. But because it is long since I have heard that ye are one that is not ignorant of the truth, I must crave of you, in the name of God, yea, and I appeal to your conscience before that Supreme Judge91 that, if ye think any Article there expressed to be contrary unto the truth of God, ye oppose yourself plainly unto it, and suffer not the people to be therewith deceived. But if in your conscience ye know the doctrine to be true, then I will crave your patronage thereto, that, by your authority, the people may be moved the rather to believe the truth, whereof many doubt by reason of our youth."

Sub-prior. I came not here as a judge, but only to talk familiarly, and therefore I will neither allow nor condemn; but, if you like, I will reason. Why may not the Kirk, for good causes, devise ceremonies to decorate the Sacraments and other of God's services?

Knox. Because the Kirk ought to do nothing that is not of faith, and ought not to go before. She is bound to follow the voice of the true Pastor.

Sub-prior. It is in faith that the ceremonies are commended, and they have proper significations to help our faith. The hardess⁹⁷⁹⁷Harshness. in baptism signifies the richness of the law, and the oil the softness of God's mercy. Likewise, every one of the ceremonies has a godly signification, and therefore they both proceed from faith, and are done in faith.

Knox. It is not enough that man invent a ceremony, and then give it a signification, according to his pleasure. The ceremonies of the Gentiles, and to-day the ceremonies of Mahomet, might be so justified. If anything proceed from faith, it must have the Word of God for assurance; for ye are not ignorant that "faith comes by hearing, and hearing by the Word of God." Now, if ye would prove that your ceremonies proceed from faith and do please God, ye must prove that God in expressed words has commanded them. Else ye shall never prove that they proceed from faith, nor yet that they please God. Ye will but show that they are sin, and do displease Him, according to the words of the apostle, "Whatsoever is not of faith is sin."

Sub-prior. Will ye bind us so strait that we may do nothing without the express Word of God? What! If I ask a drink, do you think that I sin? I have not God's Word for92 this. (It would appear that he gave this answer to shift over the argument upon Friar Arbuckle.)

Knox. I would we should not jest in so grave a matter; neither would I that ye should begin to elude the truth with sophistry; but, if ye do, I will defend myself as best I can. As to your drinking, I say that, if ye either eat or drink without assurance of God's Word, in so doing ye ill-please God, and ye sin in your very eating and drinking. For, says the Apostle, speaking even of meat and drink, "the creatures are sanctified unto man, even by the Word and by prayer." The word is this: "All things are clean to the clean," and so forth. Now, let me hear thus much of your ceremonies, and I shall give you the argument; but I wonder that ye compare profane and holy things so indiscreetly. The question was not, and is not of meat and drink, wherein the Kingdom of God consists not, but the question is of God's true worshipping, without which we have no society with God. It is doubtful if, in the use of Christ's Sacraments, we may take the same freedom as we may do in eating and drinking. One meat I may eat, another I may refuse, and that without scruple of conscience. I may change one for another, as often as I please. May we do the same in matters of religion? May we cast away what we please, and retain what we please? If I recollect aright, Moses, in the name of God, says to the people of Israel, "All that the Lord thy God commands thee to do, that do thou to the Lord thy God: add nothing to it; diminish nothing from it." By this rule, I think, the Kirk of Christ should measure God's religion, and not by that which seems good in their own eyes.

Sub-prior. Forgive me, I spake but in mows,⁹⁸⁹⁸Jest. and I was dry. And now, Father (said he to the Friar), follow the argument. Ye have heard what I have said, and what is answered unto me again.

Arbuckle, Greyfriar. I shall prove plainly that ceremonies are ordained by God.

Knox. Such as God has ordained, we allow, and with reverence we use them. But the question is of those that93 God has not ordained, such as, in Baptism, are spittle, salt, candle, cuid⁹⁹⁹⁹Chrisom. (except to keep the bairn from cold), hardess, oil, and the rest of the papistical inventions.

Arbuckle. I will even prove that these ye damn be ordained of God.

Knox. The proof thereof I would gladly hear.

Arbuckle. Says not Saint Paul, that "another foundation than Jesus Christ may no man lay. But upon this foundation some build gold, silver, and precious stones; some hay, stubble, and wood." The gold, silver, and precious stones are the ceremonies of the Church, which do abide the fire, and consume not away. This place of Scripture is most plain.

Knox.—I praise my God, through Jesus Christ, for I find His promise sure, true, and stable. Christ Jesus bids us "not fear, when we shall be called before men, to give confession of His truth;" for He promises that "it shall be given unto us in that hour what we shall speak." If I had sought the whole Scripture, I could not have produced a place more proper for my purpose, nor more potent to confound you. Now, to your argument. The Ceremonies of the Kirk, say ye, are gold, silver, and precious stones, because they are able to abide the fire; but I would learn of you, what fire is it that your Ceremonies abide? And in the meantime, until ye be advised how to answer, I will show my mind, and make an argument against yours upon the same text. First, I have heard the text adduced for a proof of purgatory; but for defence of Ceremonies, I have never heard or yet read of its use. Omitting whether ye understand the mind of the Apostle or not, I make my argument, and say, that which may abide the fire may abide the Word of God. Your Ceremonies cannot abide the Word of God: ergo they cannot abide the fire; and if they cannot abide the fire, they are not gold, silver, nor precious stones. Now, if ye find any ambiguity in the term "fire," which I interpret to be the Word, find me a fire by the which things builded upon Jesus Christ should be tried, other than God and His Word, which are both called fire in the Scriptures, and I shall correct my argument.

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Arbuckle. I stand not thereupon; but I deny your minor argument, to wit, that our Ceremonies may not abide the trial of God's Word.

Knox. I prove that that which God's Word condemns, abides not the trial of God's Word. But God's Word condemns your Ceremonies: therefore they do not abide the trial thereof. As the thief abides the trial of the inquest, and is thereby condemned to be hanged, even so may your Ceremonies abide the trial of God's Word, but not otherwise. And now I make plain in few words that wherein ye may seem to doubt, to wit, that God's Word damns your Ceremonies. This thing is evident; for the plain and straight commandment of God is, "Not that thing which appears good in thy eyes shalt thou do to the Lord thy God, but what the Lord thy God has commanded thee, that do thou: add nothing to it; diminish nothing from it." Now, unless ye be able to prove that God has commanded your Ceremonies, this His former commandment will damn both you and them.

The Friar, somewhat abashed what first to answer, fell into a foul mire while he wandered about in the mist: for, alleging that we may not be so bound by the Word, he affirmed that the Apostles had not received the Holy Ghost when they did write their Epistles; but that they did ordain the Ceremonies after they received Him. (Few would have thought that so learned a man would have given so foolish an answer; and yet it is even as true as that he bare a grey cowl.) John Knox, hearing the answer, started and said, "If that be true, I have long been in an error, and I think I shall die therein." The Sub-prior said to him, "Father, what say ye? God forbid that ye affirm that; for then farewell the ground of our faith." The Friar, astonished, made the best shift that he could to correct his fall; but it could not be. John Knox brought him often again to the ground of the argument; but he would never answer directly, but ever fled to the authority of the Kirk. Thereto the said John answered oftener than once that "the spouse of Christ had neither power nor authority against the Word of God." Then said the Friar, "If so be, ye will leave us no Kirk." "Indeed," said the other, "in95 David I read that there is a church of the malignants, for he says, 'Odi ecclesiam malignantium.' That church ye may have without the Word, and therein ye may do many things directly fighting against the Word of God. If ye choose to be of that Church, I cannot impede you. But, as for me, I will be of none other Church than that which hath Christ Jesus to be pastor, which hears His voice, and will not hear a stranger."

In this Disputation many other things were merely skiffed over; for the Friar, after his fall, could speak nothing to a purpose. For purgatory he had no better proof than the authority of Virgil in his sixth Æneid; and the pains thereof to him were an evil wife. How John Knox answered that and many other things, he did witness in a treatise that he wrote in the galleys. This contained the sum of his doctrine and the confession of his faith, and was sent to his familiars in Scotland; with the exhortation that they should continue in the truth which they had professed, notwithstanding any worldly adversity that might ensue. Thus much of the Disputation have we inserted here, to the intent that men may see how Satan ever travails to obscure the light; and how God by His power, working in His weak vessels, confounds his craft and discloses his darkness.

After this, neither Papists nor Friars had great heart for further disputation or reasoning; but they invented another shift, which appeared to proceed from godliness. It was an ordinance that learned men in the Abbey and in the University should preach in the Parish Kirk, Sunday about. The Sub-prior began, next came the Official called Spittal (sermons penned to offend no man), and all the rest followed in their ranks. John Knox smelled out the craft, and in the sermons which he made upon the week-days he prayed to God that they should be as busy in preaching when there should be more myster¹⁰⁰¹⁰⁰Skill. in it than there was then. "Always," said he, "I praise God that Christ Jesus is preached, and nothing is said publicly against the doctrine ye have heard. If in my absence they shall speak anything which in my presence they96 do not, I protest that ye suspend your judgment until it please God ye hear me again."

God so assisted his weak soldier, and so blessed his labours, that not only all those of the Castle, but also a great number of the town, openly professed Christ, by participation at the Lord's Table, in the same purity as now it is administered in the churches of Scotland. Among them was he that now either rules, or misrules, Scotland: Sir James Balfour¹⁰¹¹⁰¹Afterwards Official of Lothian: "the most corrupt man of his age."—Robertson. (sometimes called Master James), the chief and principal Protestant that then was to be found in this realm. We write this because we have heard that the said Master James alleges that he never was of this our religion, but was brought up in Martin Luther's opinion of the Sacrament, and therefore cannot communicate with us. His own conscience, and two hundred witnesses besides, know that he lies, and that he was one of the chief that would have given his life, if men might credit his words, for defence of the doctrine that the said John Knox taught. But there is no great wonder if those that never were of us (as none of Montquhanie's sons have shewn themselves to be) depart from us. It is proper and natural that the children follow the father; and let the godly liver of that race and progeny be shewn. If in them be either fear of God or love of virtue, further than the present commodity persuades them, men of judgment are deceived. But to return to our History.

The priests and bishops, enraged at these proceedings in Saint Andrews, ran now to the Governor, now to the Queen,¹⁰²¹⁰²Mary of Lorraine, Queen of James V. now to the whole Council, and there might have been heard complaints and cries, "What are we doing? Shall we suffer this whole realm to be infected with pernicious doctrine? Fie upon you, and fie upon us." The Queen and Monsieur D'Oysel (who then was a secretis mulierum in the Court) comforted them, and counselled them to be quiet, because97 they should see remedy before long. And so it proved; for upon the second last day of June there appeared in sight of the Castle of Saint Andrews twenty-one French galleys, with a powerful army, the like whereof was never seen in that firth before.

By these means the Governor, the Archbishop, the Queen and Monsieur D'Oysel had treasonably broken the terms of the Appointment. To excuse their treason, they had, eight days before, presented to the party in the Castle of St. Andrews an absolution bearing to be sent from Rome, containing, after the aggravation of the crime, this clause, Remittimus Irremissible, that is, we remit the crime that cannot be remitted. When this had been considered by the most of the company that was in the Castle, answer was given that the Governor and Council of the Realm had promised them a sufficient and assured absolution, such as that did not appear to be; and that therefore they could not deliver the house, nor did they think that any reasonable man would require them so to do, considering that the promise made had not been truly kept.

On the day after the galleys arrived, the house was summoned. This was denied, and they prepared for siege. They began to assault by sea, and shot for two days. But they neither got advantage nor honour; for they dang¹⁰³¹⁰³Knocked. the slates off houses, but neither slew man nor did harm to any wall. The Castle handled them so that Saint Barbara (the gunners' goddess) helped them nothing; for they lost many of their rowers, men chained in the galleys, and some soldiers, both by sea and land. And further, a galley that approached nearer than the rest was so dung with the cannon and other ordnance, that she was stopped under water, and so almost drowned. Indeed, so she would have been, were it not that the rest gave her succour in time, and drew her first to the west sands, beyond the shot of the Castle, and thereafter to Dundee. There they remained until the Governor, who then was at the siege of Langhope, came unto them, with the rest of the French faction.

By land the siege of the Castle of St. Andrews was made complete on the nineteenth day of July. Trenches were cast; and ordnance was planted upon the Abbey Kirk, and upon98 Saint Salvator's College. This so annoyed the Castle that they could keep neither their block-houses, the sea tower head, nor the west wall; for in all these places men were slain by great ordnance. Yea, they mounted the ordnance so high upon the Abbey Kirk, that they might discover the ground of the close in divers places. Moreover, the pest was within the Castle, and divers died thereof. This affrighted some that were therein more than did the external force without. John Knox was of another opinion, for he ever said that their corrupt life could not escape the punishment of God: that he continually asserted, from the time that he was called to preach. When they triumphed of their victory, and during the first twenty days they had many prosperous chances, he lamented, and ever said that they saw not what he saw. When they bragged of the strength and thickness of their walls, he said that they should prove but egg-shells. When they vaunted, "England will rescue us," he said, "Ye shall not see them; but ye shall be delivered into your enemies' hands, and shall be carried to a strange country."

Upon the second last day of July, at night, the ordnance was planted for the assault; nineteen cannons, whereof four were cannons-royal, called double cannons, besides other pieces. The cannonade began at four o'clock in the morning, and before ten o'clock of the day, the whole south quarter, betwixt the fore-tower and the east block-house, was made assaultable. The lower trance was condemned, divers were slain in it, and the east block-house was shot off from the rest of the place between ten and eleven o'clock. Then fell a shower of rain that continued nearly an hour. The like of it had seldom been seen. It was so vehement that no man might abide without shelter. The cannons were left alone. Some within the Castle were of opinion that men should have ished,¹⁰⁴¹⁰⁴Sallied forth. and put all in the hands of God. But because William Kirkaldy was coming with the Prior of Capua, on commission from the King of France, nothing was enterprised. And so an Appointment was made, and the Castle surrendered upon Saturday, the last of July.

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The heads of the Appointment were:—That the lives of all within the Castle should be saved, as well English as Scottish. That they should be safely transported to France; and in case that, upon conditions that should be offered unto them by the King of France, they could not be content to remain in service and freedom there, they should, upon the expense of the King of France, be safely conveyed to such country as they should require, other than Scotland. They would have nothing to do with the Governor, nor with any Scotsman; for these had all traitorously betrayed them, "and this," said the Laird of Grange, elder, a simple man of most stout courage, "I am assured God will revenge before long."

The galleys, well furnished with the spoil of the Castle, returned to France, after certain days. Escaping a great danger (for they all chapped¹⁰⁵¹⁰⁵Struck. upon the back of the Sands), they arrived first at Fecamp, and thereafter passed up the water of Seine, and lay before Rouen. There the principal gentlemen, who looked for freedom, were dispersed, and put in sundry prisons. The rest were left in the galleys, and there miserably treated. Amongst these was the foresaid Master James Balfour, with his two brethren, David and Gilbert, men without God. We write this because we hear that the said Master James, principal misguider now of Scotland, denies that he had anything to do with the Castle of St. Andrews, or that ever he was in the galleys. In breach of express promises (but Princes have no fidelity further than for their own advantage), these things were done at Rouen, and then the galleys departed to Nantes, in Brittany, where they lay upon the water of Loire the whole winter.

Then was the joy of the Papists both of Scotland and France in full perfection; for this was their song of triumph—

The Pope wrote his letters to the King of France, and to the Governor of Scotland, thanking them heartily for taking pains100 to revenge the death of his kind creature, the Cardinal of Scotland; and desiring them to continue in their severity as they had begun, that such things should not be attempted again. And so were all these that were taken in the Castle condemned to perpetual prison; and the ungodly believed that Christ Jesus should never have triumphed in Scotland after that.

In Scotland, that summer, there was nothing but mirth; for all things went with the priests, at their own pleasure. The Castle of St. Andrews was rased to the ground, the block-houses thereof were cast down, and the walls round about were demolished. Whether this was done to fulfil their law, which commands that places where Cardinals are slain shall so be used, or else for fear that England should have taken it, as afterwards they took Broughty Craig, we remit to the judgment of such as were consulted.

This same year, 1547, in the beginning of September, an army of ten thousand men from England entered Scotland, by land, and some ships with ordnance came by sea. The Governor and the Archbishop, informed of this, gathered together the forces of Scotland and assembled at Edinburgh. The Protector of England, with the Earl of Warwick, and their army, remained at Preston, and about Prestonpans: for they had certain offers to propose unto the nobility of Scotland. These concerned the promises formerly made by them to King Harry. Before his death, he had gently required them to stand fast; and had undertaken that, if they would do so, they should have no trouble from him or his kingdom, but rather the help and comfort that he could give them in all things lawful. On this subject, a letter was now directed to the Governor and Council; but this fell into the hands of the Archbishop of St. Andrews, who, thinking that it could not be for his advantage that it should be divulged, suppressed it by his craft.

Upon Friday, the ninth of September, the English army marched towards Leith, and the Scottish army marched from Edinburgh to Inveresk. The whole Scottish army was not assembled, and yet skirmishing began; for nothing was expected but victory without a stroke. The101 Protector, the Earl of Warwick, the Lord Gray, and all the English captains were playing at the dice: no men were stouter than the priests and canons, with their shaven crowns and black jacks. The Earl of Warwick and the Lord Gray, who had the chief charge of the horsemen, perceiving the host to be molested by the Scottish prickers, and that the multitude were neither under order nor obedience (for they were divided from the great army), sent forth certain troops of horsemen, and some of their borderers, either to fight them, or else to put them out of their sight, so that they might not annoy the host. The skirmish grew hot, and at length the Scotsmen gave back, and fled without once turning. The chase continued far, both towards the east and towards the west. Many were slain, and he that now is Lord Home was afterwards surrendered to the Englishmen. The loss of these men neither moved the Governor, nor yet the Archbishop, his bastard brother. They would revenge the matter well enough upon the morrow; for they were hands enough (no word of God): the English heretics had no faces; they would not abide.

Upon the Saturday, the armies of both sides arrayed themselves. The English army took the mid part of Falside Hill, having their ordnance planted before them, and their ships and two galleys brought as near the land as the water would allow. The Scottish army stood at first in a reasonably strong position and in good order, having betwixt them and the English army the water of Esk, otherwise called Musselburgh Water. At length, on the Governor's behalf, with sound of trumpet, order was given that all men should march forward, and go over the water. Some say that this was procured by the Abbot of Dunfermline, and Master Hugh Rigg, for preservation of Carberry. Men of judgment did not like the move; for they thought it no wisdom to leave their strong position. But commandment upon commandment, and charge upon charge were given, and, thus urged, they obeyed unwillingly. The Earl of Angus was in the vanguard, and had in his company the gentlemen of Fife, Angus, Mearns, and the Westland, with many others that for love resorted to him102 and especially those that were professors of the Evangel; for they supposed that England would not make great pursuit of him. He passed first through the water, and arrayed his host directly before the enemies. The Earl of Huntly, and his Northland men followed. Last came the Duke, having in his company the Earl of Argyll, with his own friends, and the body of the realm.

The Englishmen, perceiving the danger, and that the Scotsmen intended to take the top of the hill, made haste to prevent the peril. The Lord Gray was commanded to give the charge with his men of arms. This he did, albeit the hazard was very unlikely; for the Earl of Angus's host stood even as a wall. These received the first assaulters upon the points of their spears (which were longer than those of the Englishmen) so rudely that fifty horse and men of the first rank lay dead at once, without any hurt being done to this Scots army, except that the spears of the two foremost ranks were broken. This discomfiture received, the rest of the horsemen fled; yea, some passed beyond Falside Hill. The Lord Gray himself was hurt in the mouth, and plainly refused to charge again; for, he said, "It was like running against a wall." The galleys, the ships, and the ordnance planted upon the mid hill shot terribly. The cross-fire of the ordnance of the galleys affrighted the Scots army wondrously. While every man laboured to draw from the north, whence the danger appeared, they began to reel, and at that point the English footmen were marching forward, albeit some of their horsemen were in flight. The Earl of Angus's army stood still, expecting that either Huntly or the Duke would rencounter the next battle; but it had been decreed that the favourers of England, and the heretics, as the priests called them, and the Englishmen should have the struggle to themselves for the day.

Panic arose, and, in an instant, those who before were victors and were not yet assaulted with any force, except with ordnance, as we have said, cast their spears from them and fled. Thus was God's power so evidently seen, that in one moment, yea, in one instant, both the armies were fleeing.103 From the hill, from those that hoped for no victory upon the English part, the shout arose, "They flee, they flee." At the first it could not be believed, but at last it was clearly seen that all had given back; and then began a cruel slaughter, which was the greater by reason of the late displeasure of the men at arms.

The chase and slaughter extended almost to Edinburgh, upon the one part, and be-west Dalkeith upon the other. The number of the slain upon the Scottish side was judged to be nigh ten thousand men. The Earl of Huntly was taken, and carried to London; but he relieved himself, being surety for many ransoms. Whether he did so honestly or unhonestly we know not; but, as the bruit passed, he used policy with England. In the same battle was slain the Master of Erskine, dearly beloved of the Queen, who made great lamentation for him, and bare his death in mind for many days. When the certainty of the discomfiture came, she was in Edinburgh, waiting for tidings; but with expedition she posted that same night to Stirling, with Monsieur D'Oysel, who was as fleyed¹⁰⁶¹⁰⁶Scared. as "a fox when his hole is smoked." Thus did God take the second revenge upon the perjured Governor and such as assisted him to defend an unjust quarrel; albeit many innocents fell with the wicked. The English army came to Leith, and, after securing their prisoners and spoil, returned to England with this unlooked-for victory.

During the following winter, great hardships were inflicted upon all the Borders of Scotland. Broughty Craig was taken by the Englishmen, besieged by the Governor, but still kept. There Gavin, the best of the Hamiltons, was slain, and the ordnance lost. The Englishmen, encouraged, began to fortify the hill above Broughty House. The position was called the Fort of Broughty, and was very noisome¹⁰⁷¹⁰⁷Troublesome. to Dundee. This it burned and laid waste; as it did the most part of Angus, which was not assured and under friendship with England.

At the Easter following, Haddington was fortified by the Englishmen. The most part of Lothian, from Edinburgh east,104 was either assured or laid waste. Thus did God plague in every quarter; but men were blind, and would not, or could not, consider the cause. The Lairds of Ormiston and Brunstone were banished, and afterwards forfeited, and so were all those of the Castle of St. Andrews.

The sure knowledge of the troubles of Scotland coming to France, there was prepared a navy and army. The navy was such as never was seen to come from France for the support of Scotland.... They arrived in Scotland in May 1549. Preparations were made for the siege of Haddington; but it was another thing that they meant, as the issue declared.

The whole body of the realm having assembled, the form of a Parliament was held in the Abbey of Haddington. The principal head was the marriage to the King of France of the Princess, who had formerly been contracted to King Edward; and her immediate transfer to France, by reason of the danger to her from the invasion of our old enemies of England. Some were corrupted with buds,¹⁰⁸¹⁰⁸Gifts; bribes. some were deceived by flattering promises, and some for fear were compelled to consent, for the French soldiers were the officers of arms in that Parliament. The Laird of Buccleuch, a bloody man, sware, with many "God's wounds," that "they that would not consent should do worse." The Governor got the Duchy of Châtelherault, with the order of the Cockle, a full discharge of all intromissions with the treasure and substance of King James the Fifth, and possession of the Castle of Dumbarton, until issue of the Queen's body should be seen. Upon these and other conditions, he stood content to sell his sovereign. Huntly, Argyll, and Angus were likewise made knights of the Cockle; and, for that and other good deeds received, they also sold their interest. In short, none was found to resist that unjust demand; and so the Queen was sold to go to France, to the end that in her youth she should drink of the liquor that should remain with her all her lifetime, for a plague to this realm, and for her final destruction. Therefore, albeit there now comes out from her a fire that consumes many, let no105 man wonder. She is the hand of God, who, in His displeasure, is punishing our former ingratitude....

Once it was decided that our Queen, without further delay, should be delivered to France, the siege continued. There was great shooting, but no assaulting; and yet they had fair occasion offered unto them. For the Englishmen, approaching the town with powder, victuals, and men for the comforting of the besieged, lost an army of six thousand men. Sir Robert Bowes was taken prisoner, and the most part of the Borderers were either captured or slain. The town might justly have despaired of any further succour, but yet it held good; for the stout courage and prudent government of General Sir James Wilford did so inspire the whole captains and soldiers that they determined to die upon their walls. From the time that the Frenchmen had gotten the bone for which the dog barked, the pursuit of the town was slow. The siege was raised, and the Queen was conveyed by the west seas to France; and so the Cardinal of Lorraine got her into his keeping, a morsel meet for his own mouth....

That winter Monsieur de Dessé remained in Scotland with the bands of Frenchmen. They fortified Inveresk, to prevent the English from invading Edinburgh and Leith. Some skirmishes there were betwixt the one and the other, but no notable thing was done, except that the French almost took Haddington, as we shall see.

Thinking themselves more than masters in all parts of Scotland, and in Edinburgh principally, the French thought that they could do no wrong to any Scotsman. A certain Frenchman having delivered a culverin to George Tod, a Scotsman, to be stocked, he was bringing it through the street, when another Frenchman claimed it. He would have reft it from the said George; but he resisted, alleging that the Frenchman did wrong. Parties began to assemble to succour of the Scotsman, as well as to that of the Frenchman. Two of the Frenchmen were stricken down, and the rest were chased from the Cross to Niddrie's Wynd head. The Provost, being upon the street,106 apprehended two of the French, and was carrying them to the Tolbooth; when from Monsieur de Dessé's lodging and close issued forth Frenchmen, to the number of threescore persons. These, with drawn swords, resisted the said Provost. But the town, assembling, repulsed them, until they came to the Nether Bow. There Monsieur de La Chapelle, with the whole bands of Frenchmen in arms, rencountered the said Provost and repulsed him (for the town was without weapons for the most part), and then attacked all that they met. In the throat of the Bow were slain David Kirke and David Barbour, who were at the Provost's back, and then were slain the said Provost himself, who was Laird of Stenhouse and captain of the Castle, James Hamilton, his son, William Chapman, a godly man, Master William Stewart, William Purves, and a woman, named Elizabeth Stewart. Thereafter the soldiers tarried within the town, by force, from five o'clock until after seven at night, and then retired to the Canongate, as to their receptacle and refuge.

The whole town, yea, the Governor and Nobility, commoved at the unworthiness of this bold attempt, craved justice upon the malefactors, and threatened that they would otherwise execute justice on the whole. The Queen, craftily enough, Monsieur de Dessé, and Monsieur D'Oysel laboured for pacification, and did promise that "unless the Frenchmen, by themselves alone, should do such an act as might recompense the wrong that they had done, they should not refuse that justice should be executed, with rigour."

These fair words pleased our fools, and the French bands were the next night directed to Haddington. They approached the town a little after midnight, so secretly that they were never espied until the foremost were within the base court, and the whole company in the churchyard, not two pair of butt-lengths from the town. The soldiers, Englishmen, were all asleep, except the watch, which was slender, and yet the shout was raised, "Bows and bills: bows and bills," which in all towns of war signifies need of extreme defence, to avoid present danger. The affrighted arose; weapons that first came to hand serving for the need. One amongst many came to the east port, where107 lay two great pieces of ordnance, and where the enemies were known to be. Crying to his fellows that were at the gate making defence, "Ware before," he fired a great piece, and thereafter another. God so conducted this discharge that, after it, no further pursuit was made. The bullets rebounded from the wall of the Friar Kirk, to the wall of St. Catherine's Chapel, which stood directly fornent it, and from the wall of the Chapel to the Kirk wall again, so often that there fell more than a hundred of the French, at those two shots only. The firing was continued, but the French retired with diligence, and returned to Edinburgh, without harm done, except the destruction of some drinking beer, which lay in the said Chapel and Kirk. Herein was ample satisfaction for the slaughter of the said captain and Provost, and for the slaughter of such as were slain with him. This was the beginning of the French fruits.

This winter also did the Laird of Raith most innocently suffer, the head of the said nobleman being stricken from him; especially because he was known to be one that unfeignedly favoured the truth of God's Word, and was a great friend to those that were in the Castle of St. Andrews. Of their deliverance, and of God's wondrous working with them during the time of their bondage, we must now speak, lest, in suppressing the record of so notable a work of God, we might justly be accused of ingratitude.

The principals being confined in several houses, as before we have said, there was great labour to make them have a good opinion of the Mass. Chiefly was there travail with Norman Leslie, the Laird of Grange, and the Laird of Pitmilly, who were in the Castle of Cherbourg. Pressed to go to Mass with the captain, they answered that "The captain had commandment to keep their bodies, but he had no power to command their conscience." The captain replied that "He had power to command and to compel them to go where he would." They answered that "They would not refuse to go to any lawful place with him; but they would not, either for him or for the King, do anything that was against their conscience." The captain said,108 "Will ye not go to the Mass?" They answered, "No; and if ye would compel us, we will displease you further; for we will so use ourselves there that all those that are present shall know that we despite it."

Similar answers, and somewhat sharper, did William Kirkaldy, Peter Carmichael, and such as were with them in Mount St. Michael, give to their captain; for they said they would not only hear Mass every day, but that they would help to say it, provided that they might stick the priests. Master Henry Balnaves, who was in the Castle of Rouen, was most sharply assaulted of all; for, because he was judged learned, learned men were appointed to travail with him, and with them he had many conflicts. But, God so assisting him, they departed confounded, and he, by the power of God's Spirit, remained constant in the truth and profession of the same, without any wavering or declining to idolatry.

These that were in the galleys were threatened with torments, if they would not give reverence to the Mass; but the French could never make the poorest of that company give reverence to that idol. Yea, when, upon the Saturday night, they sang their Salve Regina, the whole Scotsmen put on their caps, their hoods, or such things as they had to cover their heads; and when others were compelled to kiss a painted board, which they called "Notre Dame," they were not pressed more than once; for this was what happened. Soon after the arrival at Nantes, their great Salve was sung, and a glorious painted Lady was brought to be kissed, and was presented to one of the Scotsmen then chained, amongst others. He gently said, "Trouble me not; such an idol is accursed; and therefore I will not touch it." The patron and the arguesyn¹⁰⁹¹⁰⁹Skipper and the lieutenant. with two officers, having the chief charge of all such matters, said, "Thou shalt handle it;" and so they violently thrust it to his face, and put it betwixt his hands. He, seeing the extremity, took the idol, and advisedly looking about, cast it into the river, saying, "Let our Lady now save herself: she is light enough; let her learn to swim." After that no Scotsman was urged with that idolatry.

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These are things that appear to be of no great importance; and yet, if we do rightly consider, they express the same obedience as God required of His people Israel when they should be carried to Babylon. He gave charge unto them that, when they should see the Babylonians worship their gods of gold, silver, metal, and wood, they should say, "The gods that have not made the heaven and the earth shall perish from the heaven, and out of the earth."

Master James Balfour being in the same galley as John Knox, and being wondrously familiar with him, would often ask his opinion whether he thought that they should ever be delivered. His answer ever was, from the day that they entered the galleys, that God, for His own glory, would deliver them from that bondage, even in this life. The second time that the galleys returned to Scotland, when they were lying betwixt Dundee and St. Andrews, and the said John was so extremely sick that few hoped his life, the said Master James willed him to look to the land, and asked if he knew it? He answered, "Yes, I know it well; for I see the steeple of the place in which God first in public opened my mouth to His glory. I am fully persuaded that, however weak I may now appear, I shall not depart this life until my tongue shall glorify His godly name in the same place." The said Master James reported this in presence of many famous witnesses, many years before the said John set his foot in Scotland this last time.

William Kirkaldy, then younger of Grange, Peter Carmichael, Robert and William Leslie, who were all together in Mount St. Michael, wrote to the said John, asking his counsel as to whether they might, with safe conscience, break their prison? His answer was that if, without the blood of any shed or spilt by them for their deliverance, they could set themselves at freedom, they might safely take it: but that he would never consent to their shedding any man's blood for their freedom. He added, further, that he was assured that God would deliver them and the rest of that company, even in the eyes of the world; but not by such means as we had looked for; that was, by the force of friends or by their other110 labours. He affirmed that they should not be delivered by such means, but that God would so work in the deliverance of them, that the praise thereof should redound to His glory only. He therefore urged every one to take any occasion for deliverance that God might offer, provided that nothing was done against God's express commandment.

John Knox was the more earnest in giving his counsel, because the old Laird of Grange, and others, were averse from their purpose, fearing lest the escaping of the others should be an occasion of their own worse treatment. Thereto the said John answered that such fear proceeded not from God's Spirit, but only from a blind love of self. No good purpose was to be stayed for things that were in the hands and power of God. In one instant, he added, God delivered all that company into the hands of unfaithful men, but so would He not relieve them. Some would He deliver by one means, and at one time, and others must, for a season, abide upon His good pleasure. In the end, they embraced this counsel. Upon the King's Even, when Frenchmen commonly drink liberally, the foresaid four persons, having the help and conduct of a boy of the house, bound all those that were in the Castle, put them in sundry houses, locked the doors upon them, took the keys from the captain, and departed without harm done to the person of any, or without touching anything that appertained to the King, the Captain, or the house.

Great search was made through the whole country for them. But it was God's good pleasure so to conduct them that they escaped the hands of the faithless, albeit it was with long travail, and endurance of great pain and poverty; for the French boy left them, and took with him the small poise that they had. Having neither money, nor knowledge of the country, and fearing that the boy should discover them, as in very deed he did, of purpose they divided themselves, changed their garments, and went in sundry parties. The two brethren, William and Robert Leslie (who now are become, the said Robert especially, enemies to Christ Jesus and to all virtue) came to Rouen. William Kirkaldy and Peter Carmichael, in beggars' garments, came to Le Conquet, and111 for the space of twelve or thirteen weeks they travelled as poor mariners, from port to port, till at length they got a French ship, and landed in the west. From thence they came to England, where they met with the said John Knox, he and Alexander Clark having been delivered that same winter.

The said John was first appointed preacher to Berwick, then to Newcastle; and lastly, he was called to London and the south parts of England, where he remained until the death of King Edward the Sixth. Then he left England, and went to Geneva, where he remained in his private study, until he was called to be preacher to the English congregation at Frankfort. This call he obeyed, albeit unwillingly, at the commandment of that notable servant of God, John Calvin. He remained at Frankfort until some of the learned, more given to unprofitable ceremonies than to sincerity of religion, began to quarrel with him. These men, because they despaired of prevailing before the magistrate there in the overt purpose of establishing their corruptions, accused him of treason committed against the Emperor, and against their sovereign Queen Mary, in that, in his Admonition to England, he called the one little inferior to Nero, and the other more cruel than Jezebel. The magistrate, perceiving their malice and fearing that the said John should fall into the hands of his accusers by one means or another, gave secret warning to him to depart from the city; for they could not save him if he were required by the Emperor, or by the Queen of England, in the Emperor's name. So the said John returned to Geneva, from thence to Dieppe, and thereafter to Scotland, as we shall hear.

In the winter that the galleys remained in Scotland, there were delivered Master James Balfour, his two brethren, David and Gilbert, John Auchinleck, John Sibbald, John Gray, William Guthrie, and Stephen Bell. The gentlemen that remained in prisons were, by the procurement of the Queen-Dowager, set at liberty in the month of July 1550. These were shortly thereafter recalled to Scotland, their peace was proclaimed, and they themselves were restored to their lands, in despite of their enemies. And that was done in hatred of112 the Duke, and because France began to thirst to have the regiment of Scotland in her own hands. Howsoever it was, God made their enemies set them at liberty and freedom. There still remained a number of common servants in the galleys, but these were all delivered when the contract of peace was made betwixt France and England, after the taking of Boulogne. So was the whole company set at liberty, none perishing except James Melvin, who departed from the miseries of this life in the Castle of Brest in Brittany.

This we write, that the posterity to come may understand how potently God wrought in preserving and delivering those that had but a small knowledge of His truth, and for the love of the same hazarded all. We or our posterity may see a fearful dispersion of such as oppose themselves to impiety, or take upon them to punish the same otherwise than laws of men will permit: we may see them forsaken by men, and, as it were, despised and punished by God. But, if we do, let us not damn the persons that punish vice for just causes, nor yet despair that the same God that casts down, for causes unknown to us, will again raise up the persons dejected, to His glory and their comfort....

Haddington being in the hands of the English, and much herschip being done in the country (for what the Englishmen did not destroy, the French consumed), God did begin to fight for Scotland; for to the town named He sent so contagious a pest, that with great difficulty could the English garrison have their dead buried. They were oft reinforced with new men, but all was in vain. Hunger and pest were within the town, and the enemy, with a camp-volant,¹¹⁰¹¹⁰Expeditionary force. lay about them and intercepted all victuals, unless these were brought by a convoy from Berwick; and the Council of England was compelled, in spring, to withdraw its forces from that place. So, after spoiling and burning some part of the town, they left it to be occupied by such as first should take possession—and those were the Frenchmen, with a mean number of the ancient inhabitants. Thus did God perform the words and the113 threatening of His servant Master George Wishart, who said that, for their contempt of God's messenger, they should be visited with sword and fire, with pestilence, strangers, and famine.

After this, peace was contracted betwixt France and England and Scotland; and a separate contract of peace was made betwixt Scotland and Flanders, with all the Easterlings; so that Scotland had peace with the world. But yet the Bishops would make war with God. As soon as they got any quietness, they apprehended Adam Wallace, a simple man, without great learning, but zealous in godliness and of an upright life. He with his wife, Beatrice Livingston, frequented the company of the Lady Ormiston, for the instruction of her children during the trouble of her husband, who then was banished. That bastard, called Archbishop of St. Andrews, took the said Adam from the place of Winton, and carried him to Edinburgh. And, in the kirk of the black thieves, alias Friars, he was brought to trial before the Duke, the Earl of Huntly, divers others besides, and the Bishops and their rabble.

Master John Lauder was accuser, and alleged that he took upon him to preach. He answered that he never considered himself worthy of so excellent a vocation, and therefore never took upon him to preach; but that he would not deny that, sometimes at the table and sometimes in other privy places, he had read the Scriptures, and had given such exhortation as God pleased to give him, to such as pleased to hear him. "Knave," quoth one, "what have ye to do to meddle with the Scriptures?" "I think," said he, "it is the duty of every Christian to seek the will of his God, and the assurance of his salvation, where it is to be found, and that is within his Old and New Testament." "What then," said another, "shall we leave to the bishops and kirkmen to do, if every man shall be a babbler upon the Bible?" "It becometh you," said he, "to speak more reverently of God and of His blessed Word. If the judge were incorrupt, he would punish you for your blasphemy. To your question, I answer that, albeit ye and I and other five thousand within114 this realm should read the Bible, and speak of it what God should give us to speak, yet should we leave more to the bishops to do than either they will or yet can well do. We leave to them to preach the Evangel of Jesus Christ publicly, and to feed the flock which He hath redeemed with His own blood, and hath commended to the care of all true pastors. When we leave this unto them, methinks we leave to them a heavy burden; and we do them no wrong if we search our own salvation where it is to be found, considering that they are but dumb dogs, and unsavoury salt that has altogether lost its season." The Bishops, offended, said, "What prating is this? Let his accusation be read."

And then was begun, "False traitor, heretic, thou didst baptize thine own bairn. Thou saidst there is no purgatory. Thou saidst that to pray to saints and for the dead is idolatry and a vain superstition, and so on. What sayest thou of these things?" He answered, "If I should be bound to answer, I would require an upright and indifferent judge." The Earl of Huntly disdainfully said, "Foolish man, wilt thou desire another judge than my Lord Duke's Grace, great Governor of Scotland, and my Lords the bishops, and the clergy here present?" Thereto he answered, "The bishops can be no judges of me; for they are open enemies to me and to the doctrine that I profess. And, as for my Lord Duke, I cannot tell if he has the knowledge that should be in him that should judge and discern betwixt lies and the truth, the inventions of men and the true worshipping of God. I desire God's Word," and with that he produced the Bible, "to be judge betwixt the bishops and me, and I am content that ye shall all hear. If by this book I shall be convicted to have taught, spoken, or done, in matters of religion, anything that repugns to God's will, I refuse not to die; but if I cannot be convicted, as I am assured by God's Word I shall not be, then I in God's name desire your assistance, that malicious men may not execute unjust tyranny upon me." The Earl of Huntly said, "What a babbling fool this is. Thou shalt get none other judges than these that sit here." Thereto the said Adam answered, "The good will of God be done. But be ye assured, my Lord, with such measure115 as ye mete to others, with the same measure it shall be meted to you again. I know that I shall die, but be ye assured that my blood will be required of your hands."

Alexander Earl of Glencairn, yet alive, then said to the Bishop of Orkney, and others that sat near him, "Take you yon, my lords of the clergy; for here I protest, for my part, that I consent not to his death." And so, without fear, the said Adam prepared to answer. As to the baptizing of his own child, he said, "It was and is as lawful to me, for lack of a true minister, to baptize my own child, as it was to Abraham to circumcise his son Ishmael and his family. And as for purgatory, praying to saints, and praying for the dead, I have read both the New and Old Testaments often, but I neither could find mention nor assurance of them; and, therefore, I believe that they are but mere inventions of man, devised for covetousness's sake." "What sayest thou of the Mass?" speired¹¹¹¹¹¹Inquired. the Earl of Huntly. He answered, "I say, my Lord, as my Master Jesus Christ says, 'That which is in greatest estimation before men is abomination before God.'" Then all cried out, "Heresy! heresy!" And so this simple servant of God was adjudged to the fire; which he patiently sustained that same afternoon, upon the Castle Hill.

Thus the Papists began again to pollute the land, which God had lately plagued. Their iniquity was not yet come to that full ripeness in which God willed that it should be made manifest to this whole realm that they were faggots prepared for the everlasting fire, and men whom neither plagues might correct, nor the light of God's Word convert from their darkness and impiety.

Peace contracted, the Queen-Dowager passed by sea to France, and took with her divers of the nobility of Scotland, to wit, the Earls Huntly, Glencairn, Marischall, and Cassillis, the Lords Maxwell and Fleming, and Sir George Douglas; together with all the King's natural sons, and divers barons and gentlemen of ecclesiastical estate, the Bishop of Galloway and many others, with promises that they should be richly rewarded for their good service.116 What they received we cannot tell; but few made ruse¹¹²¹¹²Boast. at their returning. The Dowager practised somewhat with her brethren, the Duke of Guise and the Cardinal of Lorraine, and the Governor afterwards felt the weight of this: for shortly after her return he was deposed from the government—justly by God, but most unjustly by men—and she made Regent in the year of God 1554. A crown was put upon her head—as seemly a sight, if men had eyes, as to put a saddle upon the back of an unruly cow. Then did she begin to practise practice upon practice, how France might be advanced, her friends made rich, and she brought to immortal glory....

Thus did light and darkness strive within the realm of Scotland; the darkness ever before the world suppressing the light, from the death of that notable servant of God, Master Patrick Hamilton, unto the death of Edward Sixth, the most godly and most virtuous King that hath been known to have reigned in England or elsewhere these many years bypast, who departed the misery of this life on the sixth of July 1553. The death of this Prince was lamented by all the godly within Europe; for the graces given unto him by God, by nature as well as through erudition and godliness, passed the measure that is commonly given to other Princes in their greatest perfection, and yet he exceeded not sixteen years of age. What gravity beyond his years, what wisdom passing all expectation of man, and what dexterity in answering all questions proposed, were in that excellent Prince, the Ambassadors of all countries did bear witness. Yea, some that were mortal enemies to him and to his realm, amongst whom the Queen-Dowager of Scotland was not the least, could and did so testify. The said Queen-Dowager, returning from France through England, communed with him at length, and gave record, when she came to this realm, that she found more wisdom and solid judgment in young King Edward than she would have looked for in any three princes that were then in Europe. His liberality towards the godly and learned, persecuted in other realms, was remarkable. Germans, Frenchmen, Italians, Scots, Spaniards, Poles, Greeks, and Hebrews117 can yet give sufficient document¹¹³¹¹³Evidence. of this. Martin Bucer, Peter Martyr, Joannes Alasco, and many others were honourably entertained upon his public stipends, as their patents can witness, and as they themselves during their lives never would have denied.

After the death of this most virtuous Prince, of whom the godless people of England, for the most part, were not worthy, Satan intended nothing less than that the light of Jesus Christ should have been utterly extinguished within the whole Isle of Britain. For there was raised up after him, in God's hot displeasure, that idolatrous Jezebel, mischievous Mary, of the Spaniards' blood; a cruel persecutrix of God's people, as the acts of her unhappy reign can sufficiently witness. And in Scotland, at that same time, as we have heard, there reigned that crafty practiser, Marie of Lorraine, then named Regent of Scotland; who, bound to the devotion of her two brethren, the Duke of Guise and the Cardinal of Lorraine, did only abide the opportunity to cut the throats of all those within the realm of Scotland in whom she suspected any knowledge of God. Satan thought that his kingdom of darkness was in quietness and rest, in the one realm as well as in the other; but that provident eye of the Eternal our God, who continually watches for preservation of His Church, did so dispose all things, that Satan shortly after found himself far disappointed in his conclusions. For in the cruel persecution carried on by that monster, Mary of England, godly men were dispersed among divers nations, and then it pleased the goodness of our God to send some of these unto us, for our comfort and instruction.

First came a simple man, William Harlaw, who, although his erudition excels not, is yet, for his zeal, and diligent plainness in doctrine, to this day worthy of praise, and remains a faithful member within the Church of Scotland. After him came that notable man, John Willock, with some commission from the Duchess of Embden to the Queen Regent. But his principal purpose118 was to ascertain what work God had for him in his native country. These two did sometimes assemble the brethren in several companies, and by their exhortations those began to be greatly encouraged, and did show that they had an earnest thirst of godliness. Last came John Knox, in the end of harvest, in the year of God 1555. Lodged in the house of that notable man of God, James Syme, he began to exhort secretly in that same house; and thereto repaired the Laird of Dun, David Forrest, and some certain personages of the town.

Amongst these was Elizabeth Adamson, spouse to James Barron, burgess of Edinburgh, who had a troubled conscience, and delighted much in the company of the said John, because he, according to the grace given unto him, opened more fully the fountain of God's mercies, than did the common sort of teachers that she had heard before, for she had heard none but Friars. She did with much greediness drink of that fountain, and at her death she expressed the fruit of her hearing, to the great comfort of all those that repaired to her. Albeit she suffered most grievous torment in her body, from her mouth there was heard nothing but praising of God, except that sometimes she would lament the troubles of those that were troubled by her. When her sisters asked what she thought of the pain which she then suffered in body, in comparison with that with which sometimes she had been troubled in spirit, she answered, "A thousand years of this torment, and ten times more joined unto it, is not to be compared to the quarter of an hour that I suffered in my spirit. I thank my God, through Jesus Christ, that He has delivered me from that most fearful pain; and welcome be this, even so long as it pleaseth His godly Majesty to discipline me therewith."

A little before her departure, the said Elizabeth desired her sisters and some others that were beside her to sing a psalm. Amongst others, she appointed the Hundred and Third Psalm, beginning, "My soul, praise thou the Lord always." This ended, she said, "At the teaching of this Psalm, my troubled soul first began effectually to taste of the mercy of God, which119 now to me is more sweet and precious than were all the kingdoms of the earth given to me to possess for a thousand years." The priests urged her with their ceremonies and superstitions, but to them she answered, "Depart from me, ye sergeants of Satan; for I have refused, and in your own presence do refuse, all your abominations. That which ye call your Sacrament and Christ's body, as ye have deceived us to believe in times past, is nothing but an idol, and has nothing to do with the right institution of Jesus Christ. Therefore, in God's name, I command you not to trouble me." They departed, alleging that she raved, and wist not what she said. Shortly thereafter she slept in the Lord Jesus, to the no small comfort of those that saw her blessed departing. We could not omit mention of this worthy woman, who gave so notable a confession before the great light of God's Word did universally shine throughout this realm.

At the first coming of the said John Knox, divers who had a zeal to godliness made small scruple to go to the Mass, or to communicate with the abused sacraments in the papistical manner. Perceiving this, he began, in privy conference as well as in preaching, to show the impiety of the Mass, and how dangerous it was to participate in any way with idolatry. The consciences of some were affrighted, and the matter began to agitate from man to man. So the said John was called to supper by the Laird of Dun for that purpose, and there were convened David Forrest, Master Robert Lockhart, John Willock, and William Maitland of Lethington, younger, a man of good learning, and of sharp wit and reasoning. The question was proposed, and it was answered by the said John that it was nowise lawful to a Christian to present himself to that idol. Nothing was omitted that might make for the temporiser, and yet was every head fully answered, and especially one wherein they thought their great defence stood, to wit, that Paul, at the commandment of James and the elders of Jerusalem, went to the temple and feigned to pay his vow with others. After a full discussion, William Maitland concluded, saying, "I see perfectly that our shifts will serve nothing before120 God, seeing that they stand us in so small stead before man."

The answer of John Knox to the act of Paul, and to the commandment of James, was that Paul's act had nothing to do with their going to the Mass. To pay vows was sometimes God's commandment, and was never idolatry: but the Mass was from the beginning, and still remained odious idolatry. "Secondarily," said he, "I greatly doubt whether either James's commandment or Paul's obedience proceeded from the Holy Ghost...." After these and like reasonings, the Mass began to be abhorred by such as before had frequented it for the fashion, and for avoidance of slander, as then they termed it.

At the request of the Laird of Dun, John Knox followed him to his place of Dun, where he remained a month, daily occupied in preaching; and the principal men of that country were among his audiences. After his return, his residence was most in Calder. The Lord Erskine that now is, the Earl of Argyll, then Lord of Lorne, and Lord James Stewart, then Prior of St. Andrews, and now Earl of Moray, came to Calder and so approved his doctrine that they expressed a desire that it should have been public. That same winter he taught commonly in Edinburgh; and, after Yule, on the invitation of the Laird of Barr and Robert Campbell of Kinyeancleuch, he came to Kyle, and taught in the Barr, in the house of the Carnell, in the Kinyeancleuch, in the town of Ayr, and in the houses of Ochiltree and Gadgirth, and in some of them he ministered the Lord's Table.

Before Easter, the Earl of Glencairn sent for him to his place of Finlayston; where, after preaching, he likewise ministered the Lord's Table. Besides Glencairn himself, his lady, two of his sons, and certain of his friends were partakers. When he returned to Calder, divers from Edinburgh, and from the country about, assembled there, for the preaching as well as for the right use of the Lord's Table, which they had never practised before. Thence he departed the second time to the Laird of Dun. His teaching was then with121 greater liberty, and the gentlemen required that he should likewise minister unto them the Table of the Lord Jesus, whereof were partakers the most part of the gentlemen of Mearns. To the praise of God, these do, to this day, constantly adhere to the doctrine which then they professed, to wit, that they refused all society with idolatry, and bound themselves to maintain, to the uttermost of their powers, the true preaching of the Evangel of Jesus Christ, as God should offer unto them preachers and opportunity.

The Friars from all quarters flocked to the bishops with the bruit, and the said John Knox was summoned to appear in the Kirk of the Black Friars in Edinburgh on the fifteenth day of May 1556. The said John decided to obey the summons, and for that purpose John Erskine of Dun, with divers other gentlemen, assembled in the town of Edinburgh. But that diet was not held; for the bishops either perceived informality in their own proceedings, or feared that danger might ensue upon their extreme measures. On the Saturday before, they cassed¹¹⁴¹¹⁴Annulled. their own summons; and the said John, on the day appointed by the summons, taught in Edinburgh in a greater audience than ever before he had done in that town. The place was the Bishop of Dunkeld's great lodging, and there he continued teaching for ten days, both before and after noon.

The Earl of Glencairn allured the Earl Marischall, with Harry Drummond, his counsellor for that time, to hear an exhortation, one night. They were so well satisfied, that they both desired the said John to write unto the Queen Regent a letter that might move her to hear the Word of God. He obeyed, and wrote that which was afterwards printed, and is called "The Letter to the Queen Dowager." This was delivered into her own hands by the said Alexander, Earl of Glencairn. When she had read this letter, she delivered it to that proud prelate, Beaton,¹¹⁵¹¹⁵James, nephew of the Cardinal. Archbishop of Glasgow, a day or two after, and said in mockage, "Please you, my Lord, read a pasquil."

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While John Knox was thus occupied in Scotland, letters came unto him from the English Kirk in Geneva, in God's name commanding him, as their chosen pastor, to repair unto them for their comfort. Upon this, the said John prepared to obey the summons. He bade farewell in almost every congregation in which he had preached, and exhorted us to prayers, to reading of the Scriptures, and to mutual conference, until such time as God should give unto us greater liberty. By the procurement and labours of Robert Campbell of Kinyeancleuch, he visited the old Earl of Argyll in the Castle of Campbell, and there he taught certain days. The Laird of Glenorchy, being one of his auditors, desired the Earl of Argyll to detain him; but he, purposed upon his journey, would not at that time stay for any request. He added that, if God so blessed these small beginnings and they continued in godliness, they should find him obedient whensoever they pleased to command him; but that he must needs visit once that little flock which the wickedness of men had compelled him to leave. In the month of July he left this realm and passed to France, and so to Geneva. Immediately after, the bishops summoned him, and, for non-compearance, burned him in effigy at the Cross of Edinburgh, in the year of God 1555.

In the winter that the said John abode in Scotland, there appeared a comet, the course of which was from the south and south-west to the north and northeast. It was seen during the months of November, December, and January, and was called "the fiery besom." Soon after, Christian, King of Denmark, died, and war rose betwixt Scotland and England; for the Commissioners of both realms, who for almost six months had treated upon the conditions of peace and were upon a near point of conclusion, were disappointed. At Newbattle, the Queen Regent, with her Council of the French faction, decreed war, without giving any intimation to the Commissioners for Scotland. Such is the fidelity of Princes, guided by priests, whenever they seek to serve their own affections.123 But the nobility of Scotland, after consultation amongst themselves, went to the pavilion of Monsieur D'Oysel, and to his face declared that in nowise would they invade England. They commanded the ordnance to be retired; and this was done without further delay. This put an affray¹¹⁶¹¹⁶Terror; fright. in Monsieur D'Oysel's breath, and kindled such a fire in the Queen Regent's stomach as was not well slockened until her breath failed. And thus was that enterprise frustrated, although war continued.

During this period the Evangel of Jesus Christ began wondrously to flourish. William Harlaw began publicly to exhort in Edinburgh; John Douglas, who had been with the Earl of Argyll, preached in Leith, and sometimes exhorted in Edinburgh; Paul Methven began publicly to preach in Dundee; and so did divers others in Angus and Mearns. And last, in God's good pleasure, John Willock arrived the second time from Embden; and his return was so joyful to the brethren that their zeal and godly courage daily increased. Albeit he contracted a dangerous sickness, he did not cease from labour, but taught and exhorted from his bed. Some of the nobility (of whom some are fallen back, among whom the Lord Seton is chief), with many barons and gentlemen, were his auditors. These were instructed in godliness by him, and wondrously comforted. They kept their conventions, and held councils with such gravity and closeness, that the enemies trembled. The images were stolen away in all parts of the country; and in Edinburgh the great idol called Saint Giles was first drowned in the Nor' Loch, and then burned. This raised no small trouble in the town.

The Friars rowping¹¹⁷¹¹⁷Crying hoarsely. like ravens upon the bishops, the bishops ran to the Queen. She was favourable enough to them, but she thought it could not be to her advantage to offend such a multitude as then took upon them the defence of the Evangel and the name of Protestants. Yet she consented to summon the preachers; and the Protestants, neither offended nor yet afraid, determined to keep the day of summons, as that they did. When the124 prelates and priests perceived this, they procured that there should be made a proclamation that all men that were come to the town without commandment of the authority, should with all diligence repair to the Borders, and there remain fifteen days: for the Bishop of Galloway, in this manner of rhyme, said to the Queen, "Madam,

Now, God had so provided that the Quarter of the Westland, in which were many faithful men, were that same day returned from the Border. Understanding the matter to proceed from the malice of the priests, they assembled and made passage for themselves until they came to the very privy chamber, where the Queen Regent and the bishops were. The gentlemen began to complain of their strange entertainment, considering that her Grace had found in them faithful obedience in all things lawful. When the Queen began to craft, a zealous and a bold man, James Chalmers of Gadgirth, said, "Madam, we know that this is the malice and device of these Jefwellis,¹¹⁸¹¹⁸Jail-birds. and of that bastard (meaning the Archbishop of St. Andrews) that stands by you. We avow to God we shall make a day of it. They oppress us and our tenants that they may feed their idle bellies: they trouble our preachers, and would murder them and us: shall we suffer this any longer? Nay, Madam: it shall not be." And therewith every man put on his steel bonnet.

Then was heard nothing on the Queen's part but, "My joys, my hearts, what ails you? Me means no evil to you nor to your preachers. The bishops shall do you no wrong. Ye are all my loving subjects. Me know nothing of this proclamation. The day of your preachers shall be discharged, and me will hear the controversy that is betwixt the bishops and you. They shall do you no wrong. My Lords," said she to the bishops, "I forbid you either to trouble them or their preachers." And unto the gentlemen, who were wondrously moved, she turned again, and said, "O my hearts, should ye not love the Lord your God with all your125 heart, with all your mind? and should ye not love your neighbours as yourselves?" With these and the like fair words, she kept the bishops from buffets at that time.

The day of summons being discharged, the brethren universally began to be further encouraged. But the bishops could not be quiet; and Saint Giles's day approaching, they gave charge to the Provost, Bailies, and Council of Edinburgh, either to get again the old Saint Giles, or else at their own expense to make a new image. The Council answered that to them the charge appeared very unjust; for they understood that God in some places had commanded idols and images to be destroyed. Where He had commanded images to be set up, they had not read; and they desired the Bishop to find a warrant for his commandment. The Bishop, offended, admonished them under pain of cursing; but they prevented¹¹⁹¹¹⁹Anticipated. this by a formal appellation, appealing from him, as from a partial and corrupt judge, unto the Pope's Holiness. Greater things shortly following, that passed into oblivion.

Yet the priests and Friars would not cease to have that great solemnity and manifest abomination which they accustomably had upon Saint Giles's day. They would have that idol borne; and therefore all necessary preparation was duly made. A marmoset idol was borrowed from the Grey Friars, a silver piece of James Carmichael being laid in pledge. It was fast fixed with iron nails upon a barrow, called their fertour.¹²⁰¹²⁰Coffer. There assembled priests, Friars, Canons, and rotten Papists, with tabors and trumpets, banners and bagpipes, and who was there to lead the ring, but the Queen Regent herself, with all her shavelings, for honour of that feast. West about it went, and came down the High Street, and down to the Canon Cross. The Queen Regent dined that day in Sandy Carpetyne's house, betwixt the Bows, and so, when the idol returned again, she left it, and went to her dinner. The hearts of the brethren were wondrously inflamed, and, seeing such abomination so manifestly maintained, were determined to be revenged. They were divided into several companies, of which not one knew126 of another. There were some temporisers that day (amongst whom David Forrest, called the General, was one) who, fearing the chance would be taken to do as it befell, laboured to stay the brethren. But that could not be.

Immediately after the Queen had entered the lodging, some of those that were in the enterprise drew nigh to the idol, as if willing to help to bear him, and getting the fertour upon their shoulders, began to shudder, thinking that thereby the idol should have fallen. But that was provided for and prevented by the iron nails, as we have said; and so one began to cry, "Down with the idol; down with it;" and without delay it was pulled down. One took him by the heels and, dadding¹²¹¹²¹Knocking. his head on the causeway, left Dagon without head or hands, and cried, "Fie upon thee, thou young Saint Giles, thy father would have tarried four such." The priest's patrons made some brag at the first; but when they saw the feebleness of their god, priests and Friars fled faster than they did at Pinkie Cleuch. Then might have been seen so sudden a fray as seldom has been amongst that sort of men within this realm. Down went the crosses, off went the surplice, and the round caps cornered with the crowns.¹²²¹²²Priests jostled with friars. The Grey Friars gaped, the Black Friars blew, the priests panted and fled, and happy was he that first reached the house; such a sudden fray amongst the generation of Antichrist within this realm never came before. By chance, there lay upon a stair a merry Englishman, who, seeing that the discomfiture was without blood, thought he would add some merriness to the matter, and so cried he over the stair, and said, "Fie upon you, why have ye broken order? Down the street ye passed in array and with great mirth. Why flee ye now, villains, without order? Turn and strike everyone a stroke for the honour of his god. Fie, cowards, fie, ye shall never be judged worthy of your wages again!" But exhortations were then unprofitable; for, after Baal had broken his neck, there was no comfort to his confused army.

The Queen Regent laid this up amongst her other mementoes, until she might see the time proper to revenge127 it. Search was made for the doers, but none could be apprehended; for the brethren assembled themselves in such sort, in companies, singing psalms and praising God, that the proudest of the enemies were astonished....

The most part of the Lords that were in France at the Queen's marriage, although they got their congé from the Court, yet forgot to return to Scotland. For whether it was by an Italian posset, or by French figs, or by the potage of their potinger, who was a Frenchman, there departed from this life the Earl of Cassillis, the Earl of Rothes, Lord Fleming, and the Bishop of Orkney, whose end was even according to his life.... When word of the departing of so many patrons of the papistry, and of the manner of their departing, came to the Queen Regent, she said, after astonishment and musing, "What shall I say of such men? They lived as beasts, and as beasts they die: God is not with them, neither with that which they enterprise."

While these things were happening in Scotland and France, that perfect hypocrite, Master John Sinclair, then Dean of Restalrig, and now Lord President and Bishop of Brechin, began to preach in his Kirk of Restalrig. At the beginning he kept himself so indifferent that many were of the opinion that he was not far from the Kingdom of God. Such as feared God had begun to have a good opinion of him, and the Friars and others of that sect had begun to whisper that if he did not take heed to himself and to his doctrine he would be the destruction of the whole estate of the Kirk. But his hypocrisy could not long be cloaked; for, when he learned of this change in public opinion, he promised a sermon, in which he should give his judgment upon all such heads as were then in controversy in the matters of religion. The bruit hereof secured him a great audience at the first; but he so handled himself that day that no godly man did credit him after that. Not only gainsaid he the doctrine of Justification and of prayer, which before he had taught, but he also set up and maintained the Papistry to the uttermost prick; yea, holy water, pilgrimage, purgatory, and pardons were of such virtue in his conceit that he looked not to be saved without them.

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In the meantime, the clergy made a brag that they would dispute. But Master David Panter, who then lived and lay at Restalrig, dissuaded them therefrom, affirming that if ever they disputed—except where they themselves were both judge and party, and where fire and sword should obey their decree—their cause was wrecked for ever. Their victory, he said, stood neither in God nor in His Word, but in their own wills, and in the things concluded by their own councils, together with sword and fire, "and thereto," said he, "these new start-up fellows will give no place. They will call you to your account book, the Bible; and by it ye will no more be found the men that ye are called, than the Devil will be proven to be God. And therefore, if ye love yourselves, never enter into disputation; nor yet call ye the matter in question; but defend your possession, or else all is lost." Caiaphas could not give a better counsel to his companions; but God disappointed both them and him, as we shall hear afterwards.

At this same time, some of the nobility directed letters to call John Knox from Geneva, for their comfort, and for the comfort of their brethren the preachers and others that then courageously fought against the enemies of God's truth.... These letters were delivered to the said John in Geneva, in the month of May immediately thereafter. Upon their receipt, he took consultation with his own church as well as with that notable servant of God, John Calvin, and with other godly ministers. All, with one consent, said that he could not refuse that vocation, unless he would declare himself rebellious unto his God, and unmerciful to his country. And so he returned answer, with promise to visit Scotland with reasonable expedition, as soon as he might make arrangements for the dear flock that was committed to his charge. In the end of the following September, he departed from Geneva, and came to Dieppe, where there met him contrary letters; as by this his answer thereto we may understand.

"The Spirit of wisdom, constancy, and strength be multiplied with you, by the favour of God our Father, and by the grace of our Lord Jesus Christ.

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"According to my promise, Right Honourable, I came to Dieppe on the twenty-third of October, of full mind, by the good will of God, with the first ships to have visited you. But because two letters, not very pleasing to the flesh, were there presented unto me, I was compelled to stay for a time. The one was directed to myself from a faithful brother, who made mention that new consultation was appointed for final conclusion of the matter before purposed, and desired me therefore to abide in these parts until the determination of the same. The other letter was direct from a gentleman to a friend, with charge to inform me that he had communed with all those that seemed most frack and fervent in the matter, and that in none did he find such boldness and constancy as was requisite for such an enterprise; but that some did, as he writeth, repent that ever any such thing was moved; some were partly ashamed; and others were able to deny that ever they did consent to any such purpose, if any trial or question should be taken thereof, etc. Which letters, when I had considered, I partly was confounded, and partly was pierced with anguish and sorrow. Confounded I was, that I had so far travelled in the matter, moving the same to the most godly and the most learned that this day we know to live in Europe, to the effect that I might have their judgments and grave counsels, for assurance as well of your consciences as of mine, in all enterprises. That nothing should succeed so long consultation, cannot but redound either to your shame or mine; for either it shall appear that I was marvellously vain, being so solicitous where no necessity required, or else that such as were my movers thereto lacked the ripeness of judgment in their first vocation.... The cause of my dolour and sorrow, God is witness, is for nothing pertaining either to my corporal contentment or worldly displeasure; but it is for the grievous plagues and punishments of God, which assuredly shall apprehend not only you, but every inhabitant of that miserable realm and Isle, except that the power of God, by the liberty of His Evangel, deliver you from bondage.... If any persuade you, for fear of dangers that may follow, to faint in your former purpose, be he never esteemed so wise and friendly,130 let him be judged by you both foolish and your mortal enemy: foolish, because he understandeth nothing of God's approved wisdom; and enemy unto you, because he laboureth to separate you from God's favour; provoking His vengeance and grievous plagues against you, because he would that ye should prefer your worldly rest to God's praise and glory, and the friendship of the wicked to the salvation of your brethren. I am not ignorant that fearful troubles shall ensue your enterprise, as in my former letters I did signify unto you; but O joyful and comfortable are those troubles and adversities which man sustaineth for accomplishment of God's will, revealed by His Word! For, however terrible they appear to the judgment of the natural man, yet are they never able to devour nor utterly to consume the sufferers. For the invisible and invincible power of God sustaineth and preserveth, according to His promise, all such as with simplicity do obey Him.... Your subjects, yea your brethren are oppressed, their bodies and souls are held in bondage: and God speaketh to your consciences, unless ye be dead with the blind world, that you ought to hazard your own lives, be it against Kings or Emperors, for their deliverance; for only for that cause are ye called Princes of the people, and ye receive of your brethren honour, tribute, and homage, at God's commandment; not by reason of your birth and progeny, as the most part of men falsely do suppose, but by reason of your office and duty, which is to vindicate and deliver your subjects and brethren from all violence and oppression, to the utmost of your power...."

New consultation was taken as to what was best to be done: and in the end it was concluded that they would follow out their original purpose, and commit themselves and whatsoever God had given unto them into His hands, rather than suffer idolatry so manifestly to reign, and the subjects of that realm, as long they had been, to be defrauded of the only food of their souls, the true preaching of Christ's Evangel. And that every one should be the more assured of the other, a common bond was made and by some subscribed. The tenor thereof was as follows:—

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"We, perceiving how Satan in his members, the Antichrists of our time, cruelly doth rage, seeking to down-thring¹²³¹²³Overthrow. and to destroy the Evangel of Christ and His Congregation, ought, according to our bounden duty, to strive in our Master's cause, even unto the death, being certain of the victory in Him. The which our duty being well considered, we do promise before the Majesty of God, and His Congregation, that we, by His grace, shall with all diligence continually apply our whole power, substance, and our very lives to maintain, set forward, and establish the most blessed Word of God and His Congregation; and shall labour at our possibility to have faithful ministers purely and truly to minister Christ's Evangel and Sacraments to His people. We shall maintain them, nourish them, and defend them, the whole Congregation of Christ, and every member thereof, at our whole power and wearing of our lives, against Satan, and all wicked power that does intend tyranny or trouble against the foresaid Congregation. Unto the which holy Word and Congregation we do join us, and we do forsake and renounce the congregation of Satan, with all the superstitious abomination and idolatry thereof: And moreover, we shall declare ourselves manifestly enemies thereto, by this our faithful promise before God, testified to His Congregation by our subscription of these presents:—At Edinburgh, the third day of December, the year of God 1557: God called to witness.

Immediately after the subscription of this foresaid Bond, the Lords and Barons professing Christ Jesus convened frequently in counsel; when these Heads were concluded:—

First, it is thought expedient, devised, and ordained, that in all parishes of this realm the common prayers be read,132 weekly on Sunday, and on the other festival days, publicly in the parish kirks, with the lessons of the New and Old Testament, conform to the order of the Book of Common Prayers: and, if the curates of the parishes be qualified, to cause them to read the same; and, if they be not, or if they refuse, that the most qualified in the parish use and read the same.

Secondly, it is thought necessary that doctrine, preaching, and interpretation of Scriptures be had and used privately in quiet houses, without great conventions of the people thereto, until afterwards God move the Prince to grant public preaching by faithful and true ministers.

These two heads concerning the religion and some others concerning the policy being concluded, the old Earl of Argyll, took the maintenance of John Douglas, caused him to preach publicly in his house, and reformed many things according to his counsel. Divers others took the same boldness within towns as well as to landward; and this did not a little trouble the bishops and Queen Regent.... Shortly after this, God in His mercy called the said Earl of Argyll from the miseries of this life. The bishops were glad; for they thought that their great enemy was taken out of the way; but God disappointed them. For the said Earl departed most firmly adhering to the true faith of Jesus Christ, with a plain renunciation of all impiety, superstition, and idolatry; and in his testament he directed his son to study to set forward the public and true preaching of the Evangel of Jesus Christ, and to suppress all superstition and idolatry, to the uttermost of his power.

The bishops continued in their Provincial Council. That they might give some show to the people that they proponed reformation, they spread abroad a rumour of this, and published a printed manifesto, which the people dubbed "The Twa-penny Faith." Amongst the Acts of the Council, there was much ado (1) for caps, shaven crowns, tippets, long gowns, and such other trifles: (2) That none should enjoy office or benefice ecclesiastical, except a priest: (3) That no Kirk-man should nourish his own bairns in his own company; but that every one should hold the133 children of others: (4) That none should put his own son in his own benefice: (5) That, if any were found in open adultery, for the first fault, he should lose the third of his benefice; for the second crime, the half; and for the third, the whole benefice. The Bishop of Moray, and other prelates, appealed against these Acts, saying that they would abide by the Canon law. And this might they well enough do, so long as they remained interpreters, dispensers, makers, and disannullers of that law....

Persecution was decreed by the Queen Regent and the prelates. But there remained a point which the Queen Regent and France had not at that time obtained from the Scots Parliament. It was desired that the crown-matrimonial should be granted to Francis, husband to our Sovereign, so that France and Scotland should be one kingdom, the subjects of both realms having equal liberty, Scotsmen in France, and Frenchmen in Scotland. The glister¹²⁴¹²⁴Lustre. of the profit that was supposed to have ensued to Scotsmen blinded many men's eyes at the first sight. But a small wind caused that most suddenly to vanish away; for the greatest offices and benefices within the realm were given to Frenchmen. Monsieur de Ruby kept the Great Seal. Villemore was Comptroller. Melrose and Kelso were to be a Commend¹²⁵¹²⁵An ecclesiastical benefice committed to a temporary holder. to the poor Cardinal of Lorraine. On the other hand, the freedoms of Scottish merchants were restrained in Rouen, and they were compelled to pay toll and taxations other than their ancient liberties did bear.

To get the matrimonial crown, the Queen Regent left no point of the compass unsailed. With the bishops and priests she practised in this manner. "Ye may clearly see that I cannot do what I would within this realm; for these heretics and confederates of England are so bound together, that they stop all good order. But, if ye be favourable unto me in this suit of the matrimonial crown to be granted to my daughter's husband, ye shall see how I shall handle these heretics and traitors before long." And truly, in these promises she meant134 no deceit in this respect. To the Protestants she said, "I am not unmindful how often ye have suited me for reformation in religion, and gladly would I consent thereunto; but ye see that the power and craft of the Archbishop of St. Andrews, together with the power of the Duke, and of the Kirkmen, are ever bent against me in all my proceedings. So that I can do nothing, unless the full authority of this realm be devolved to the King of France, and this cannot be except by donation of the crown-matrimonial. If ye will bring this to pass, then devise ye what ye please in matters of religion, and they shall be granted."

Lord James Stewart, then Prior of St. Andrews, was directed to the Earl of Argyll, with this commission and credit, and more promises than we list to rehearse. By dissimulation to those that were simple and true of heart, she inflamed them to be more fervent in her petition than she herself appeared to be. And so, at the Parliament held at Edinburgh in the month of October, the year of God 1558, the crown-matrimonial was clearly voted. No man protested (except the Duke for his interest), and yet for this proceeding there was no better law produced than that in the Pontifical there was a solemn Mass appointed for such a purpose.

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