Chapter VI: Appendix: Knox's Confession (5)

_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 for 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,[98] 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.

[98] Jest.

_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 that God has not ordained, such as, in Baptism, are spittle, salt, candle, cuid[99] (except to keep the bairn from cold), hardess, oil, and the rest of the papistical inventions.

[99] Chrisom.

_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.

_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, "in 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 myster[100] 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 they do not, I protest that ye suspend your judgment until it please God ye hear me again."

[100] Skill.

[Sidenote: Signs follow the Ministry of John Knox: the Backsliding of Sir James Balfour.]

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 Balfour[101] (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.

[101] Afterwards Official of Lothian: "the most corrupt man of his
age."--_Robertson._

[Sidenote: The Regent and the Queen-Dowager violate the Appointment: a French Army comes to their Aid.]

The priests and bishops, enraged at these proceedings in Saint Andrews, ran now to the Governor, now to the Queen,[102] 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, because 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.

[102] Mary of Lorraine, Queen of James V.

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 dang[103] 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.

[103] Knocked.

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 upon 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."

[Sidenote: The Castle is stormed, and surrenders upon Terms.]

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,[104] 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.

[104] Sallied forth.

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."

[Sidenote: The Company of the Castle are carried to France, and cast into Prison and the Galleys.]

The galleys, well furnished with the spoil of the Castle, returned to France, after certain days. Escaping a great danger (for they all chapped[105] 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.

[105] Struck.

[Sidenote: The Papists rejoice, and the Regent receives the Pope's Thanks.]

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

Priests content ye noo; priests content ye noo;
For Norman and his company has filled the galleys fou.

The Pope wrote his letters to the King of France, and to the Governor of Scotland, thanking them heartily for taking pains 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.

[Sidenote: The Duke of Somerset invades Scotland.]

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.

[Sidenote: The Battle of Pinkie Cleuch.]

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. The 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 him 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. 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 fleyed[106] 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.

[106] Scared.

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 noisome[107] 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.

[107] Troublesome.

At the Easter following, Haddington was fortified by the Englishmen. The most part of Lothian, from Edinburgh east, 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.

[Sidenote: The Parliament at Haddington: Queen Mary is sold to France.]

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,[108] 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 no man wonder. She is the hand of God, who, in His displeasure, is punishing our former ingratitude....

[108] Gifts; bribes.

[Sidenote: The Siege of Haddington.]

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.

[Sidenote: The French Fruits: Arrogance of the French Soldiery.]

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, 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, where 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.

[Sidenote: Of the Scots Prisoners in France, and their Deliverance.]

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, "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 arguesyn[109] 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.

[109] Skipper and the lieutenant.

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."

[Sidenote: John Knox prophesies of himself: his Confidence in God's Deliverance.]

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 other 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, and 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.

[Sidenote: John Knox in England and on the Continent.]

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 of 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....

[Sidenote: Haddington proves the Truth of Master George Wishart's Foreboding.]

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,[110] 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 the 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.

[110] Expeditionary force.

[Sidenote: Peace proclaimed (April 1550): the Papists resume Persecution.]

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.

[Sidenote: The faithful Testimony and Martyrdom of Adam Wallace.]

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 within 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."