Chapter XIII: MS. L. (3.)--A copy of the same volume, with these portions (8)

In[662] the wynter that the said Johne aboad in Scotland, appeired a comet, the course whairof was from the south and south-west, to the north and north-east. It was sein the monethis of November, December, and Januare. It was called "The fyrie boosome."[663] Sune after dyed Christierne, King of Denmark: And warr raise betuix Scotland and England; for the Commissionaris of boyth realmes, who almost the space of sex monethis entraitted upoun the conditionis of peace, and war upoun a neyr point of conclusioun [war disappointed.] The Quein Regent with hir Counsall of the French factioun decreatted war at Newbattil,[664] without geving any advertisment to the Commissionaris for the parte of Scotland. Such is the fidelitie of Princes, guyded by Preastis, when soever thei seik thare awin affectionis to be served.

[SN: A CALF WITH TWO HEADIS.]

In the end of that nixt harvest, was sein upoun the Bordouris of England and Scotland a strange fyre, which discended from the heavin, and brunt diverse cornes in boyth the realmes, but most in England. Thare was presented to the Quein Regent, by Robert Ormestoun, a calf having two headdis, whareat sche scripped, and said, "It was but a commoun thing." The warr begane in the end of the harvest, as said is, and conclusioun was tackin that Wark[665] should be asseged. The army and ordinance past fordwarte to Maxwell Heucht.[666] The Quein Regent remaned in the Castell of Home,[667] and thinking that all thingis war in assurance, Monsieur Dosell, then Lieutenant for France, gave charge that the cannonis should be transported ower the watter of Twead, which was done with expeditioun, (for the French in such factes ar experte;) [SN: THE FACT OF THE NOBILITIE OF SCOTLAND AT MAXWELL HEWCHT.] but the nobilitie of Scotland nothing content of such proceadingis, after consultatioun amongis thame selfis, past to the palzeon[668] of Monsieur Dosell, and in his awin face declared, "That in no wiese wald thei invade England," and tharefoir command the ordinance to be reteired; and that it was, without farther delay.[669]

This putt ane effray in Monsieur Dosell his breathe,[670] and kendilled such a fyre in the Quein Regentis stomak, as was nott weall slockened till hir braith failled. And thus was that enterprise frustrate. Butt yitt warre continewed, during the which the Evangell of Jesus Christ begane wonderouslye to floriss; for in Edinburgh begane publictlie to exhorte, Williame Harlaw; Johnne Dowglass,[671] who had (being with the Erle of Ergyle) preached in Leyth, and sometymes exhorted in Edinburgh; Paule Meaffen begane publictly to preach in Dondye; and so did diverse otheris in Anguss and the Mernse.

[SN: THE SECUND RETURNE OF JOHNE WILLOK TO SCOTLAND.]

And last, at Goddis good pleasur, arryved Johnne Wyllok the secound tyme from Emden;[672] whose returne was so joyfull to the brethrein, that thare zeall and godly courage daly encreassed. And albeit he contracted a dangerous seaknes, yitt he ceassed nott from laubouris, but tawght and exhorted from his bed: some of the nobilitie, [SN: LORD SETOUN ANE APOSTAT.] (of whome some ar fallen back, amongis whome the Lord Setoun[673] is cheaf,) with many baronis and gentilmen, war his auditouris, and by him war godly instructed, and wonderouslie conforted. Thei keapt thare conventionis, and held counsallis with such gravitie and closnes, that the ennemyes trembled. [SN: THE ABOLISHING OF IMAGES AND TRUDLE THAREFOIR.] The images war stollen away in all partes of the countrie; and in Edinburgh was that great idole called Sanct Geyle,[674] first drouned in the North Loch,[675] after brunt, which rased no small truble in the toun. For the Freiris rowping lyik reavins upoun the Bischoppes, the Bischoppes ran upoun the Quein, who to thame was favorable yneweh, but that she thowght it could not stand with hir advantage to offend such a multitud as then took upon thame the defence of the Evangell, and the name of Protestantes. [SN: THE PREACHARIS SUMMONED.] And yitt consented sche to summond the Preachearis; whareat the Protestantis neyther offended, neyther yitt thairof effrayed, determined to keape the day of summondis,[676] as that thei did. [SN: THE PRACTISE OF PRELATTIS, AND WHAT THAIROF ENSEWED.] Which perceaved by the Prelattis and Preastis, thei procured a proclamatioun to be publictlie maid, "That all men that war come to the toune without commandiment of the authoritie, should with all diligence repayre to the Bordouris, and thare remane xv dayis:" for the Bischope of Galloway,[677] in this maner of ryme, said to the Quein, "MADAME,

Becaus thei ar come without ordour,
I red ye, send thame to the Bordour."

[SN: THE BOLD WOURDIS OF JAMES CHALMERIS OF GAITHGYRTH.]

Now so had God provided, that the qwarter of the West-land, (in to the which war many faythfull men,) was that same day returned from the Bordour; who understanding the mater to procead from the malice of the Preastis, assembled thame selfis together, and maid passage to thame selfis, till thei came to the verray prevey chalmer, whare the Quein Regent and the Bischoppes war. The Gentilmen begane to complane upoun thare strange intertenement, considdering that hir Grace had found into thame so faithfull obedience in all thingis lauchfull. Whill that the Quein begane to craft, a zelous and a bold man, James Chalmeris of Gaitgyrth,[678] said, "Madame, we know that this is the malice and devise of thei Jefwellis, and of that Bastard, (meanyng the Bischope of Sanctandrois,) that standis by yow: We avow to God we shall maik ane day of it. Thei oppresse us and our tennantis for feading of thare idill bellyes: thei truble our preacheris, and wold murther thame and us: Shall we suffer this any longare? Na, Madame: It shall nott be." And tharewith everie man putt on his steill bonet. Thare was hard nothing of the Quenis parte but "My joyes, my hartes, what ailes yow? Me[679] meanes no evill to yow nor to your preachearis. The Bischoppes shall do yow no wrong. Ye ar all my loving subjectes. Me knew nathing of this proclamatioun. The day of your preachearis shalbe discharged, and me will hear the controversie that is betuix the Bischoppes and yow. Thei shall do yow no wrong. My Lordis," said she to the Bischoppes, "I forbid yow eyther to truble thame or thare preachearis." [SN: O CRAFTY FLATTERAR!] And unto the gentilmen who war wonderouslye commoved, she turned agane, and said, "O my heartis, should ye nott love the Lord your God with all your harte, with all your mynd? and should ye nott luif your nychtbouris as your selfis?" With these and the lyik fair wordis, she keapt the Bischoppes from buffattis at that tyme.

[SN: THE COMMAND OF THE BISCHOPPIS.]

And so the day of summondis being discharged, begane the brethrein universallie to be farther encoraged. But yit could the Bischoppes in no sorte be qwyet; for Sanct Geillis day approcheing, thei gave charge to the Provest, Baillies, and Counsall of Edinburgh, eyther to gett agane the ald Sanct Geile, or ellis upoun thaire expenssis to maik ane new image. [SN: THE ANSWER OF EDINBURGH.] The Counsall answered, "That to thame the charge appeired verray injust; for thei understood that God in some plaices had commanded idolles and images to be distroyed; but whare he had commanded ymages to be sett up, thei had nott redd; and desyred the Bischope to fynd a warrant for his commandiment." [SN: EDINBURGH APPELLED FROM THE SENTENCE OF THE BISCHOPE OF SANCTANDROSE.] Whareat the Bischope offended, admonissed under pane of curssing; which thei prevented by a formall Appellatioun;[680] appelling from him, as from a parciall and corrupt judge, unto the Pape's holynes; and so grettar thingis schortly following, that passed in oblivioun. Yit wold nott the Preastis and Freiris cease to have that great solempnitie and manifest abhominatioun which thei accustomablie had upoun Sanct Geillis day,[681] to witt, thei wold have that idole borne; and tharefor was all preparatioun necessar deuly maid. A marmouset idole was borrowed fra the Gray Freiris, (a silver peise of James Carmichaell[682] was laid in pledge:) It was fast fixed with irne nailles upon a barrow, called thare fertour. [SN: TRIUMPH FOR BEARING OF STOCK GEILL.] Thare assembled Preastis, Frearis, Channonis, and rottin Papistes, with tabornes and trumpettis, banerris and bage-pypes, and who was thare to led the ring, but the Quein Regent hir self, with all hir schaivelingis, for honour of that feast. West about goes it, and cumis doun the Hie Streat, and doun to the Canno Croce.[683] The Quein Regent dyned that day in Sandie Carpetyne's housse, betuix the Bowes,[684] and so when the idole returned back agane, sche left it, and past in to hir dennar. The heartes of the brethrein war wonderouslie inflammed, and seing such abominatioun so manifestlie manteaned, war decreed to be revenged. Thei war devided in severall cumpanyes, wharof not one knew of ane other. Thare war some temperisaris that day, (amonges whome David Forress, called the Generall,[685] was one,) who, fearing the chance to be dune as it fell, laubored to stay the brethrein. Butt that could not be; for immediatlie after that the Quein was entered in the loodgeing, some of those that war of the interprise drew ney to the idole, as willing to helpe to bear him, and getting the fertour upon thare schulderis, begane to schudder, thinking that thairby the idole should have fallin. [SN: THE DOUNCASTING OF STOCK GEILL, AND DISCONFITUR OF BAALIS PREASTIS.] But that was provided and prevented by the irne nailles, as we have said; and so, begane one to cry "Doun with the idole; doun with it;" and so without delay it was pulled doun. Some brag maid the Preastis patrons at the first; but when thei saw the febilness of thare god, (for one took him by the heillis, and dadding his head to the calsay, left Dagon without head or handis, and said, "Fye upon thee, thow young Sanct Geile, thy father wold haif taryed four such:") this considdered, (we say,) the Preastis and Freiris fled faster then thei did at Pynckey Clewcht.[686] Thare mycht have bein sein so suddane a fray as seildome hes bein sein amonges that sorte of men within this realme; for doun goes the croses, of goes the surpleise, round cappes cornar with the crounes. The Gray Freiris gapped, the Blak Frearis blew, the Preastis panted, and fled, and happy was he that first gate the house; for such ane suddan fray came never amonges the generatioun of Antichrist within this realme befoir. [SN: A MEARY ENGLISMAN.] By chance thare lay upoun a stare a meary Englissman, and seing the discomfiture to be without blood, thought he wold add some mearynes to the mater, and so cryed he ower a stayr, and said, "Fy upoun yow, hoorsones, why have ye brockin ordour! Doun the streat ye passed in array and with great myrth. Why flie ye, vilanes, now, without ordour? Turne and stryk everie one a strok for the honour of his god. Fy, cowardis, fy, ye shall never be judged worthy of your wages agane!" But exhortationis war then unprofitable; for after that Bell had brokin his neck, thare was no conforte to his confused army.

The Quein Regent lade up this amonges hir other mementoes, till that sche mycht have sein the tyme proper to have revenged it. Search was maid for the doaris, but none could be deprehended; for the brethrein assembled thame selfis in such sorte, in companyes, synging psalmes, and prasing God, that the proudast of the ennemies war astonied.

[SN: THE DEATH OF THE BISCHOPE OF GALLOWAY, AND HIS LAST CONFESSIOUN.]

This tragedy of Sanct Geill was so terrible to some Papistes, that Dury, sometymes called for his filthines Abbot Stottikin, and then intitulat Bischope of Galloway,[687] left his rymyng wharewith he was accustumed, and departed this lyef, evin as that he leved: For the articles of his beleve war; "I Referr: Decarte yow: Ha, ha, the four Kinges and all maid: The Devill go with it: It is but a varlett:

Fra France we thought to have gottin a Rooby;[688]
And yit is he nothing but a cowhuby."

[SN: THE VOW OF THAT MARKED BEAST DURY BISCHOPE OF GALLOWAY.]

With such faith and such prayeris, departed out of this lyeff that ennemy of God, who had vowed and plainelie said, "That in dispyte of God, so long as thei that then war Prelattis lyved, should that word (called the Evangell) never be preached within this realme." [SN: THE DEATH OF DAVID PANTER.] After him followed that belly-god, Maister David Panter,[689] called Bischope of Ross, evin with the lyik documentis, exceapt that he departed eatting and drynking, which, togitther with the rest that tharupoun dependis, was the pastyme of his lyef.

[SN: THE DEATH OF THE BISCHOPE OF ORKNAY, REID.]

The most parte of the Lordis that war in France at the Quenis mariage, althought that thei gat thare congie fra the Courte, yit thei forget to returne to Scotland.[690] For whitther it was by ane Italiane posset, or by French fegges, or by the potage of thare potingar, (he was a French man,) thare departed fra this lyef the Erle of Cassilles,[691] the Erle of Rothose,[692] Lord Flemyng,[693] and the Bischope of Orknay, whose end was evin according to his lyfe:[694] For after that he was dryvin back by a contrarious wynd, and forced to land agane at Deape, perceaving his seiknes to encrease, he caused maik his bed betuix his two cofferis, (some said upoun thame:) such was his god, the gold that tharein was inclosed, that he could not departe tharefra, so long as memorie wold serve him. The Lord James, then Priour of Sanctandrois, had (by all appearance) lyked of the same bust[695] that dispatched the rest, for thareof to this day his stomack doeth testifie: but God preserved him for a bettir purpose. This same Lord James, now Erle of Murray, and the said Bischope, war commonlye at debate for materis of religioun; and tharefoir the said Lord, hearing of the Bischoppis disease, came to visitt him, and fynding him not sa weall at a point as he thowght he should have bein, and as the honour of the country requyred, said unto him, "Fy, my Lord, how ly ye so? Will ye not go to your chalmer, and not ly hear into this commoun house?" [SN: ORKNAYIS ANSWER, AND HIS FREINDIS WHOME.] His answer was, "I am weall whare I am, my Lord, so long as I can tary; for I am neir unto my freindis, (meanyng his cofferis and the gold tharein.) But, my Lord, (said he,) long have ye and I bein in pley for Purgatory: I think that I shall know or it be long whetther thare be such a place or not." Whill the other did exhorte him to call to mynd the promisses of God, and the vertew of Christis death; he answered, "Nay, my Lord, lett me allon; for ye and I never aggreid in our lyiff, and I think we shall nott aggree now at my death; and tharefor lett me allone." The said Lord James departed to his loodgeing, and the other schort after departed this lyef; whitther, the great day of the Lord will declare.

[SN: THE QUEIN REGENTIS SENTENCE OF THE DEATH OF HIR PAPISTIS.[696]]

When the word of the departing of so many patrons of the Papistrye, and of the maner of thare departing, cam unto the Quein Regent, after astonisment and musing, she said, "What shall I say of such men? Thei lieved as beastis, and as beastis thei dye: God is not with thame, nether with that which thei interprise."

[SN: DEAN OF RESTALRIG, HYPOCRITE, BEGAN TO PREACHE.]

Whill these thingis war in doing in Scotland and France, that perfyt hipocryte Maister Johne Sinclare, then Dene of Restalrige,[697] and now Lord President and Bischope of Brechin, begane to preache in his Kirk of Restalrig; and at the begynnyng held himself so indifferent, that many had opinion of him, that he was nott far from the kingdom of God. But his hypochrisie could nott long be clocked; for when he understood that such as feared God began to have a good opinioun of him, and that the Freiris and otheris of that sect begane to whisper, "That yf he took not head in tyme to him self, and unto his doctrin, he wold be the destructioun of the hole estait of the Kirk." This by him understand, he appointed a sermon, in the which he promissed to geve his judgement upoun all such headis as then war in controversie in the materis of religioun. The bruyte heirof maid his audience great at the first; but that day he so handilled him self, that after that, no godly man did creditt him; for not only ganesaid he the doctrin of Justificatioun and of Prayer which befoir he had tawght, but also he sett up and manteaned the Papistrie to the uttermost prick; yea, Holy Watter, Pilgramage, Purgatory, and Pardonis war of such vertew in his conceit, that without thame he looked not, to be saved.

[SN: MAISTER DAVID PANTER HIS CONSALL TO HIS FORSWORNE BRETHREIN THE BISCHOPPIS.]

In this meantyme, the Clargye maid a brag that thei wald disput. But Maister David Panter,[698] which then lived and lay at Restalrig, dissuaded thame tharefra, affirmyng, "That yf ever thei disputed, but whare thame selfis war bayth judge and party, and whare that fyre and swerd should obey thare decrie, that then thare caus was wracked for ever; for thare victorie stood neyther in God, nor in his word, but in thare awin willis, and in the thingis concluded by thare awin Counsallis, (togitther with sword and fyre,) whareto, (said he,) these new starte-up fellowis will give no place. But thei will call yow to your compt booke, and that is to the Bible; and by it ye will no more be found the men that ye ar called, then the Devill wilbe approvin to be God. And therefor, yf ye love your selfis, enter never in disputatioun; nether yitt call ye the mater in questioun; but defend your possessioun, or ellis all is lost." Cayaphas could not geve ane bettir counsall to his companizeons; but yitt God disapointed boith thame and him, as after we shall hear.

* * * * *

[SN: THE SECOUND VOCATION OF JOHNE KNOX BY LETTERIS OF THE LORDIS.]

At this same tyme, some of the Nobilitie direct thare letteris to call JOHNE KNOX from Geneva, for thare conforte, and for the conforte of thare brethrein the preachearis, and otheris that then couragiouslye faught against the ennemyes of Goddis trewth. The tenour of thare lettre is this:

_Grace, Mercy, and Peace, for Salutatioun, &c._

DEIRLIE BELOVED in the Lord, the Faithfull that ar of your
acquentance in thir partes, (thankis be unto God,) ar stedfast in
the beleve whareinto ye left thame, and hes ane godly thrist and
desyre, day by day, of your presence agane; quhilk, gif the Spreat
of God will sua move and permitt tyme unto yow, we will hartly
desyre yow, in the name of the Lord, that ye will returne agane in
thir partes, whare ye shall fynd all faithfull that ye left behynd
yow, not only glaid to hear your doctrin, but wilbe reddy to
jeopard lyffis and goodis in the forward setting of the glorie of
God, as he will permitt tyme. And albeit the Magistraittis in this
countrey be as yitt but in the staite ye left thame, yitt at the
maiking heirof, we have na experience of any mair crueltie to be
used nor was befoir; but rather we have beleve, that God will
augment his flock, becaus we see daly the Freiris, ennemyes to
Christis Evangell, in less estimatioun, baith with the Quenis
Grace, and the rest of the Nobilitie of our realme. This in few
wordis is the mynd of the faithfull, being present, and otheris
absent. The rest of our myndis this faythfull berare will schaw you
at lenth. This, fair ye weill in the Lord.

Off Striveling, the tent of Marche, Anno 1556.[699] (This is the
trew copy of the bill, being subscrived by the names underwrittin,)

_Sic subscribitur_, GLENCARNE.
LORNE, (now ERGYLE.)
ERSKYN.
JAMES STEWART.

These letteris war delivered to the said Johne in Geneva, by the handis of James Sym, who now resteth with Christ, and of James Barroun, that yit liveth,[700] in the moneth of Maij immediatlie tharefter. Which receaved, and advised upoun, he took consultatioun alsweall with his awin church as with that notable servand of God, Johne Calvin, and with other godlie ministers, who all with one consent, said, "That he could nott refuise that Vocatioun, onless he wald declair him self rebellious unto his God, and unmercyfull to his contrie." And so he returned answer, with promessis to visite thame with ressonable expeditioun, and so sone as he mycht putt ordour to that dear flock that was committed to his charge. And so, in the end of the nixt September after, he departed from Geneva, and came to Deape, whare thare mett him contrare letteris; as by this his answer thareto we may understand.

_The Spreit of wisdom, constancie, and strenth be multiplied with
yow, by the favour of God our Father, and by the grace of our Lord
Jesus Christ._

According to my promeis, Rycht Honorable, I came to Deape, the
xxiiij of October, of full mynd, by the good will of God, with the
first schippes to have visited yow. Bot becaus two letteris, not
verray pleassing to the flesche, wer there presented unto me, I was
compelled to stay for a tyme. The one was directed to myself from a
faithfull brother, which maid mentioun, that new consultatioun was
appointed for finall conclusioun of the mater befoir purposed, and
willed me tharefoir to abyd in these partes, till the
determinatioun of the same. The other letter was direct from a
gentilman to a friend, with charge to advertise me, that he had
communed with all those that seamed most frack and fervent in the
mater, and that into none did he fynd such boldness and constancie,
as was requisite for such ane interprise; bot that some did (as he
writteth) reapent that ever any such thing was moved; some war
partlie eschamed; and otheris war able to deny, that ever thei did
consent to any such purpose, yf any triall or questioun should be
tackin thareof, &c. Which letteris, when I had considdered, I
partlie was confounded, and partlye was persed with anguise and
sorrow. Confounded I was, that I had so far travelled in the mater,
moving the same to the most godly and the most learned that this
day we know to lyve in Europe, to the effect that I mycht have
thare judgements and grave counsalles, for assurance alsweall of
your consciences as of myne, in all interprises: And then that
nothing should succead so long consultatioun, can not but redound
eyther to your schame or myne; for eyther it shall appear; that I
was mervelouse vane, being so solist whare no necessitie requyred,
or ellis, that such as war my moveris thareto lacked the rypnes of
judgement in thare first vocatioun. To some it may appear ane small
and lycht mater, that I have cast of, and as it war abandoned,
alsweall my particulare care, as my publict office and charge,
leaving my house and poore familie destitut of all head, save God
only, and committing that small (but to Christ deirlie belovit)
flock, ower the which I was appointed one of the ministeris, to the
charge of ane other. This, I say, to worldly men may appear a small
mater, but to me it was, and yit is such, that more worldly
sustance then I will expresse, could not have caused me willinglie
behold the eies of so many grave men weape at ones for my caus, as
that I did, in tackin of my last good nycht frome thame. To whome,
yf it please God that I returne, and questioun be demanded, What
was the impediment of my purposed jorney? judge yow what I shall
answer. The caus of my dolour and sorrow (God is witnes) is for
nothing pertenyng eyther to my corporall contentment or worldly
displeasur; butt it is for the grevouse plagues and punishmentis of
God, which assuredly shall apprehend nott only yow, but everie
inhabitant of that miserable Realme and Ile, except that the power
of God, by the libertie of his Evangell, deliver yow from bondage.
[SN: THE MATRIMONIALL CROUN WAS GRANTED, AND FRENCHE BANDIS WAR
ARRYVED.] I meane not only that perpetuall fyre and torment,
prepared for the Devill, and for such as denying Christ Jesus and
his knawin veritie, do follow the sones of wickednes to perditioun,
(which most is to be feared;) butt also that thraldome and miserie
shall apprehend your awin bodyes, your childrein, subjectis, and
posteritie, whome ye have betrayed, (in conscience, I can except
none that bear the name of Nobilitie,) and presentlie do feght to
betray thame and your Realme to the slavrie of strangeris. The warr
begune, (althocht I acknawledge it to be the wark of God,) shalbe
your destructioun, unless that, be tyme, remedy be provided. God
opin your eis, that ye may espy and considder your awin miserable
estaite. My wordis shall appeir to some scharpe and undiscreitlie
spokin; but as charitie awght to interpreit all thingis to the
best, so awght wyse men to understand, that a trew friend can nott
be a flatterar, especiallie when the questions of salvatioun, boith
of body and saule, ar moved; and that nott of one nor of two, but
as it war of a hole realme and natioun. What ar the sobbes, and
what is the affectioun[701] of my trubled heart, God shall one day
declare. But this will I add to my formar rigour and severitie, to
wit, yf any perswad yow, for feir of dangeris that may follow, to
faint in your formar purpose, be he never esteamed so wyse and
freindly, lett him be judged of yow boith foolish and your mortall
ennemy: foolishe, for becaus he understandeth nothing of Goddis
approved wisedome; and ennemye unto yow, becaus he lauboureth to
separat yow from Goddis favour; provoking his vengeance and
grevouse plagues against yow, becaus he wald that ye should prefer
your worldly rest to Goddis prase and glorie, and the freindschipe
of the wicked to the salvatioun of your brethrein. [SN: LETT THE
PAPISTIS THAME SELVIS JUDGE OF WHAT SPREIT THOSE SENTENSES COULD
PROCEAD.] "I am nott ignorant, that feirfull trubles shall ensew
your enterprise, (as in my formar letters I did signifie unto yow;)
but O joyfull and confortable ar those trubles and adversities,
which man susteaneth for accomplishment of Goddis will, reveilled
by his woord! For how terrible that ever thei appear to the
judgement of the naturall man, yit ar thei never able to devore nor
utterlie to consume the sufferraris: For the invisible and
invincible power of God susteaneth and preserveth, according to his
promeis, all such as with simplicitie do obey him." The subtell
craft of Pharao, many years joyned wyth his bloody cruelty, was not
able to destroy the male childrein of Israell, nether war the
watteris of the Redd Sea, much less the rage of Pharao, able to
confound Moses and the cumpany which he conducted; and that because
the one had Goddis promisse that thei should multiplie, and the
other had his commandiment to enter into such dangeris. I wold your
Wisedomes should considder, that our God remaneth one, and is
immutable; and that the Church of Christ Jesus hath the same
promeis of protectioun and defence that Israell had of
multiplicatioun; and farther, that no less caus have ye to enter in
your formar interprise, then Moses had to go to the presence of
Pharao; for your subjectis, yea, your brethrein ar oppressed, thare
bodyis and saules haldin in bondage: and God speaketh to your
consciences, (onles ye be dead with the blynd warld,) [SN: THE
DEUTIE OF THE NOBILITIE.] that yow awght to hasard your awin lyves,
(be it against Kingis or Empriouris,) for thare deliverance; for
only for that caus ar ye called Princes of the people, and ye
receave of your brethrein honour, tribute, and homage at Goddis
commandiment; not be reasson of your birth and progenye, (as the
most parte of men falslie do suppose,) but by ressoun of your
office and dewtie, which is to vindicat and deliver your subjectes
and brethrein from all violence and oppressioun, to the uttermost
of your power. [SN: THAT LETTER LOST BY NEGLIGENCE AND TRUBLES.]
Advise diligentlie, I beseik yow, with the pointis of that Letter,
which I directed to the hole Nobilitie, and lett everie man apply
the mater and case to him self; for your conscience shall one day
be compelled to acknowledge, that the Reformatioun of religioun,
and of publict enormities, doith appertene to mo then to the
Clargie, or cheaf reularis called Kingis. [SN: GOD GRANT THAT OUR
NOBILITIE WOULD YITT UNDERSTAND.] The mychtie Spreit of the Lord
Jesus rewle and guyde your counsellis, to his glorie, your eternall
conforte, and to the consolatioun of your brethrene. Amen.

From Deape, the 27 of October 1557.

These letteris receaved and redd, togetther with otheris direct to the hole Nobilitie, and some particular gentilmen, as to the Lardis of Dun and Pettarrow, new consultatioun was had what was best to be done: and in the end it was concluded, that thei wold follow fordwart thare purpose anes intended, and wold committ thame selfis, and whatsoever God had gevin unto thame, in his handis, rather then thei wold suffer idolatrie so manifestlie to regne, and the subjectes of that Realme so to be defrauded, as long thei had bein, of the only food of thare saules, the trew preaching of Christes Evangell. And that everie ane should be the more assured of other, a commoun Band was maid, and by some subscrived, the tennour whareof followis:--

"We, perceaving how Sathan in his memberis, the Antichristis of our
tyme, cruelly doeth rage, seaking to dounethring and to destroy the
Evangell of Christ, and his Congregatioun, aught, according to our
bonden deuitie, to stryve in our Maisteris caus, evin unto the
death, being certane of the victorie in him. The quhilk our dewitie
being weall considdered, We do promesse befoir the Majestie of God,
and his congregatioun, that we (be his grace,) shall with all
diligence continually apply our hole power, substance, and our
verray lyves, to manteane, sett fordward, and establish the most
blessed word of God and his Congregatioun; and shall laubour at our
possibilitie to have faythfull Ministeris purely and trewlie to
minister Christis Evangell and Sacramentes to his people. We shall
manteane thame, nuriss thame, and defend thame, the haill
congregatioun of Christ, and everie membour thairof, at our haill
poweris and waring of our lyves, against Sathan, and all wicked
power that does intend tyranny or truble against the foirsaid
congregatioun. Onto the quhilk holy woord and congregatioun we do
joyne us, and also dois forsaike and renunce the congregatioun of
Sathan, with all the superstitious abominatioun and idolatrie
thareof: And moreover, shall declare our selfis manifestlie
ennemies thairto, be this oure faithfull promesse befoir God,
testifeid to his Congregatioun, be our subscriptionis at thir
presentis:--

"At Edinburgh, the thrid day of December, the year of God J^m. V^c.
fyfty sevin yearis: God called to witnesse.[702]

(_Sic subscribitur_,) A. ERLE OF ERGILE.
GLENCARNE.
MORTON.
ARCHIBALD LORD OF LORNE.
JOHNNE ERSKYNE OF DOUN.[703]
_Et cetera_.

[SN: THE THIRD VOCATIOUN OF JOHNE KNOX BY THE LORDIS AND CHURCHE OF SCOTLAND.]

Befoir a litill that this Band was subscryved, by the foirwrittin and many otheris, letteris war direct agane to Johne Knox fra the said Lordis, togitther with thare letteris to Maister CALVIN, craving of him, that by his authoritie he wold command the said Johne anes agane to visit thame. These letteris war delivered by the handis of Maister Johne Gray,[704] in the moneth of November, the yeir of God J^m. V^c. fyfty awght, who at that same tyme past to Rome for expeditioun of the bowes[705] of Ross to Maister Henry Sinclare.[706]

Immediatlie after the subscriptioun of this foirsaid Band, the Lordis and Barons professing Christ Jesus, conveined frequentlie in counsall; in the which these Headis war concluded:--

First, It is thought expedient, devised, and ordeaned, that in all
parochines of this Realme the Commoun Prayeris[707] be redd owklie
on Sounday, and other festuall dayis, publictlie in the Paroche
Kirkis, with the Lessonis of the New and Old Testament, conforme to
the ordour of the Book of Common Prayeris: And yf the curattis of
the parochynes be qualified, to cause thame to reid the samyn; and
yf thei be nott, or yf thei refuise, that the maist qualifeid in
the parish use and read the same.

Secoundly, It is thought necessare, that doctrin, preacheing, and
interpretatioun of Scriptures be had and used privatlie in qwyet
houssis, without great conventionis of the people tharto, whill
afterward that God move the Prince to grant publict preacheing be
faithfull and trew ministeris.

* * * * *

These two Headis concernyng the religioun, and some otheris concernyng the Polecy, being concluded, the old Erle of Ergile took the mantenance of Johne Dowglass, caused him preache publictlie in his hous, and reformed many thingis according to his consall. The same boldness took diverse otheris, alsweall within townes as to landwarte; which did not a litle truble the Bischoppis and Quein Regent, as by this lettre and credite, committed to Sir David Hammyltoun [708] fra the Bischope of Sanctandrois to the said Erle of Ergile, may be clearlic understand.

THE BISCHOPPIS LETTER TO THE OLD ERLE OF ERGYLE.

MY LORD, After maist hartlie commendatioun. This is to advertise
your Lordship, we have direct this berar, our Cousing, towart your
Lordschipis, in sick besynes and effaris as concernes your
Lordschipis honour, proffeitt, and great weall; lyk as the said
berar will declare your Lordsehipe at mare lenth. Praying your
Lordschipe effectuously to adverte thairto, and geve attendance to
us, your Lordschipis freindis, that ay hes willed the honour,
proffeit, and uter wealth of your Lordschipis house, as of our
awin; and credite to the berar. And Jesu haif your Lordschipe in
everlesting keaping.

Of Edinburgh, the XXV day of Merche, Anno 1558.

(_Sic subscribitur_,) Your Lordschippes att all power,
J. SANCTANDROIS.

FOLLOWIS THE CREDITE.--Memorandum to SCHIR DAVID HAMMYLTOUN, to my Lord Erle of Ergile, in my behalf, and lett him see and heare everie Articule.

_In primis_, To repeit the ancient blood of his House, how long it
hes stand, how notable it hes bein, and so many noble men hes bein
Erles, Lordis, and Knychtis thairof; how long thei have rong in
thei partes, ever trew and obedient bayth to God and the Prince,
without any smote to thir dayis in any maner of sorte: and to
remember how many notable men ar cuming of his house.

Secoundly, To schaw him the great affectioun I bear towardis him,
his blood, house, and freindis, and of the ardent desyre I have of
the perpetuall standing of it in honour and fame, with all thame
that ar come of it: quhilk is my parte for many and diverse
caussis, as ye shall schaw.

Thridly, To schaw my Lord, how havy and displeasing[709] it is to
me now to hear, that he, wha is and hes bein sa noble a man, should
be seduced and abused by the flattery of sick ane infamet person of
the law[710] and mensworne apostate, that under the pretense that
he geves him self furth as a preachcar of the Evangell and veritie,
under that cullour settis furth schismes and divisionis in the Haly
Kirk of God, with hereticall propositions, thinkand that under his
mantenance and defence, to infect this countrey with heresy,
perswading my said Lord and otheris his barnes and freindis, that
all that he speakis is Scripture, and conforme thairto, albeit that
many of his propositionis ar many yearis past condempned be
Generall Counsallis and the haill estaite of Christiane people.

4. To schaw to my Lord, how perrelous this is to his Lordschip and
his house, and decay thareof, in caise the Authoritie wold be
scharpe, and wold use conforme bayth to civile and cannon, and als
your awin municipall law of this Realme.

5. To schaw his Lordschipe, how wa[711] I wold be eyther to hear,
see, or knaw any displeasur that mycht come to him, his Sone, or
any of his house, or freindis, and especiallie in his awin tyme and
dayis; and als how great displeasur I have ellis to hear great and
evill bruyte of him, that should now in his aige, in a maner vary
in[712] his fayth; and to be alterat tharein, when the tyme is that
he should be maist suir and firme thairin.

6. To schaw his Lordschipe, that thare is dilatioun of that man,
called Dowglass or Grant, of syndrie Articules of heresye, quhilk
lyes to my charge and conscience to put remeady to, or ellis all
the pestilentious doctrin he sawes, and siclyik all that ar corrupt
be his doctrin, and all that he drawes fra our fayth and Christiane
religioun, will ly to my charge afoir God, and I to be accused
befoir God for ower seing of him, yf I putt nott remedy tharto, and
correct him for sick thingis he is delaited of. And tharefor that
my Lord considder, and weay it weall, how heychtlie it lyes bayth
to my honour and conscience: for yf I thole him, I wilbe accused
for all thame that he infectis and corruptis in heresye.

Heirfor, I pray My Lord, in my maist hartly manor, to tack this
mater in the best parte, for his awin conscience, honour, and weall
of him self, hous, freindis, and servandis; and sick lyik for my
parte, and for my conscience and honour, that considdering that
thare ar diverse Articules of heresey to be laid to him that he is
delated of, and that he is presentlie in my Lordis cumpany, that my
Lord wold, be some honest way, departe with this man, and putt him
fra him and fra his Sonnes cumpanye; for I wold be richt sory that
any being in any of thare cumpanyes should be called for sick
causses, or that any of thame should be bruited to hold any sick
men. And this I wold advertise my Lord, and have his Lordschippis
answer and resolutioun, ere any summondis passed upoun him,
togitther with my Lordis answer.

_Item_, Yf my Lord wald have a man to instruct him trewlie in the
fayth, and preache to him, I wold provide a cunning man to him,
wharefoir I shall answer for his trew doctrin, and shall putt my
saule tharefoir, that he shall teach nathing but trewly according
to our Catholik faith.

Off Edinburgh, this last of Merch, 1558.

(_Sic subscribitur_,)
J. SANCTANDROIS.[713]

[SN: FLESCHE AND BLOOD IS PREFERRED TO GOD WITH THE BISCHOPE.]

_Item_, Attour, your Lordschipe shall draw to good remembrance, and
wey the great and havye murmur against me, bayth be the Quenis
Grace, the Kirk men, Spirituall and Temporall Estaitis, and weall
gevin people, meanyng, crying, and murmuring me greattumlie, that I
do nott my office to thole sick infamouse persons with sick
perversett doctrin, within my Diosey and this Realme, be ressoun of
my Legasey and Primacey;[714] quhilkis I have rather susteaned and
long sufferred, for the great luif that I had to your Lordschip and
posteritie, and your freindis, and your house; als beleving suyrly
your Lordschippis wisedom should not have manteaned and mulled with
sick thingis that mycht do me dishonour or displeasur, considdering
I being reddy to have putt good ordour thairto alwayes; but hes
allanerlie absteaned, for the luif of your Lordschip and house
foirsaid, that I bear trewly, knawing and seing the great skaith
and dishonour and lack appeirandlye that mycht come tharthrowght,
incaise your Lordschip remeid not the samyn haistelly, whareby we
mycht bayth be qwyet of all danger, quhilkis dowbtless will come
upoun us bayth, yf I use nott my office, or that he be called, the
tyme that he is now with your Lordschip, and under your
Lordschippis protectioun.

(_Subserivit agane_,)
J. SANCTANDROIS.

By these formar Instructions, thow may perceave, Gentill Readar, what was the cayre that this pastor, with his complices, took to fead the flock committed to thare charge, (as thei alledge,) and to ganestand fals teachearis. Hear is oft mentioun of conscience, of heresy, and suche other termes, that may fray the ignorant, and deceave the sempill. But we hear no cryme in particulare laid to the charge of the accused;[715] and yit is he dampned as ane mensworne apostate. This was my Lordis conscience, which he learned of his fatheris, the Pharesies, old ennemyes to Christ Jesus, who damned him befoir thei hard him. But who rewlled my Lordis conscience, when he took his Eme's wyff, Lady Giltoun?[716] Considder thow the rest of his persuasioun, and thow shall clearlie see, that honour, estimatioun, luif to housse and freindis, is the best ground that my Lord Bischope hes, why he should persecut Jesus Christ in his members. We thowght good to insert the Answeris of the said Erle, which follow:--

The most remarkable notice of this lady occurs in the Records of the Town Council of Edinburgh, 26th November 1561, on which day the Provost and other members of Council ordained "actis to be set furth, charging Grizzell Simpill Lady Stanehous adulterar, to remuif her self furth of the town betuix and Mununday nixt, under the panys contenit in the proclamation set furth aganis adulteraris." As the Archbishop of St. Andrews had a residence in Edinburgh, it was no doubt her living openly with him, that occasioned this peremptory enactment. Without enlarging further, it may be added, that she acquired the lands of Blair, in the lordship of Culross, and was sometimes called "Lady Blair." She died in October 1575, and in the Confirmation of her Testament Dative, she is styled "ane honorabill Lady Gryssell Sympill, Lady Stanehous."

MEMORANDUM.--This present wryte is to mak Answer particularly to
everilk Article, directed be my LORD OF SANCTANDROIS to me, with
SCHIR DAVID HAMMYLTOUN; quhilkis Articles ar in nomber IX, and hear
repeted and answered as I traist to his Lordschippis contentment.

1. The First Article puttis me in remembrance of the ancianitie of
the blood of my Hous, how many Erles, Lordis, and Knychtes, hes
bein thairof; how many Noble men discended of the same hous, how
long it continewed trew to God and the Prince, without smot in
thare dayis, in any maner of sorte.

[ANSWER.]--Trew it is, my Lord, that thare is weall long
continewance of my Hous, be Goddis providence and benevolence of
our Princes, whome we have served, and shall serve trewly nixt to
God: And the lyik obedience towardis God and our Princes remanes
with us yitt, or rather bettir, (praised be the Lordis name,)
nother know we any spot towardis our Princess and hir dew
obedience. And yf thare be offence towardis God, he is mercifull to
remitt our offences; for "He will not the death of a synnar." Lyik
as, it standis in his Omnipotent power to maik up housses, to
continew the samyn, to alter thame, to maik thame small or great,
or to extinguish thame, according to his awin inscrutable wisedome;
for in exalting, depressing, and changeing of houssis, the laude
and praise most be gevin to that ane eternall God, in whais hand
the same standis.

2. The Secound Article bearis the great affectioun and love your
Lordschip bearis towardis me and my House; and of the ardent desyre
ye have of the perpetuall standing thairof in honour and fame, with
all thame that is cuming of it.

[ANSWER.]--Forsuyth, it is your dewitie to wische good unto my
Hous, and unto thame that ar cuming of the same, not allanerlie for
the faythfulnes, amitie, and societie, that hes bein betuix our
foirbearis, but also for the lait conjunction of blood[717] that is
betuix oure saidis Houssis, gif it be Goddis pleasur that it have
success; quhilk should give sufficient occasioun to your Lordschip
to wische good to my Housse, and perpetuitie with Goddis gloir,
without quhilk nothing is perpetuall, unto whome be praise and
wirschipe for ever and ever. Amen.

3. Thridly, your Lordschip declares how displeasand it is to yow,
that I should be seduced be ane infamed persone of the law,[718]
and be the flatterie of ane mensworne apostate, that, under
pretence of his furth geving, maikis us to understand, that he is
ane preachear of the Evangell, and tharewith rases schismes and
divisionis in the haill Kirk of God; and be our mantenance and
defence, wald infect this countrey with heresye; alledgeand that to
be Scripture, whilk thir many yearis bygane, hes bein condemned as
heresye be the Generall Counsallis and haill estate of Christiane
people.

ANSURE.--The God that creatted heavin and earth, and all that
thairin is, preserve me fra seduceing; and I dread otheris many
under the cullour of godlynes ar seduceid, and thinkis that thei do
God a pleasur, when thei persecute ane of thame that professes his
name. What that man is of the law we know nott: we hear nane of his
flatterie: his mensworne aith of apostasie is ignorant to us. But
yf he had maid ane unlefull aith, contrair Goddis command, it war
bettir to violate it then to observe it. He preaches nathing to us
but the Evangell. Giff he wald otherwiese do, we wold nott beleve
him, nor yitt ane angell of heavin. We hear him sawe na schismes
nor divisiones, but sic as may stand with Goddis word, whilk we
shall caus him confesse in presence of your Lordschip and the
Clargie, when ye requyre us thairto. And as to it that hes bein
condempned be the Generall Counsallis, we traist ye knaw weall that
all the Generall Counsalles hes bein at diversitie amanges thame
selfis, and never twa of thame universallie aggreing in all
pointis, in samekle as thei ar of men. But the Spreit of veritie
that bearis testimony of our Lord Jesus hes nott, nether can not,
err; "for heavin and earth shall perishe or ane jote of it
perishe." By this, my Lord, nether teaches he, nether will we
accept of him, but that whilk aggreis with Goddis synceir word,
sett furth be Patriarkis, Prophetis, Apostles, and Evangelistis,
left to our salvatioun in his expresse word. And swa, my Lord, to
condempne the doctrin not examinat is not requyred; for when your
Lordschip pleassis to hear the confessioun of that manis faith, the
maner of his doctrin, which aggreis with the Evangell of Jesus
Christ, I will caus him to assist to judgement, and shalbe present
thairat with Goddis pleasur, that he may rander recknyng of his
beleve and our doctrin, to the superiour-poweris, according to the
prescriptioun of that blood of the eternall Testament, seilled be
the immaculate Lambe, to whome, with the Father, and the Holy
Spreit, be all honour and glorie, for ever and ever. Amen.

4. The Ferd Article puttis me in remembrance, how dangerous it is,
gif the authoritie wald putt at me and my House, according to
civile and cannon lawes, and our awin municipale lawis of this
Realme, and how it appeareth to the decay of our house.

ANSURE.--All lawis ar (or at the least should be) subject to Goddis
law, whilk law should be first placed and planted in everie manes
hearte; it should have na impediment: men should not abrogat it for
the defence and upsetting of thare awin advantage. Gif it wald
please Authorities to put at our housse, for confessing of Goddis
word, or for mantenance of his law, God is mychtie yneuch in his
awin caus: He should be rather obeyed nor man. I will serve my
Princess with bodye, harte, goodis, strenth, and all that is in my
power, except that whilk is Goddis dewitie, quhilk I will reserve
to him self alone: That is, to wirschipe him in trewth and
veritie, and als near as I can, conforme to his prescrived worde,
to his awin honour and obedience of my Princess.

5. The Fyft Article puttis me in remembrance how wa your Lordschip
wald be to hear, see, or know any displeasur that mycht come to me,
my sone, or any of my house, and speciallie in my tyme and dayis,
and als to hear the great and evill bruyte of me that should now in
my aige in a maner begyn to warie fra[719] my faith, and to be
altered thairin, when the tyme is, that I should be maist suir and
firme thairin.

ANSURE.--Youre Lordschippis gud will is ever maid manifest to me in
all your Articles, that wald not hear, see, or knaw my displeasur,
for the quhilkis I am bound to rander your Lordschip thankis, and
shall do the samyn assuredly. But as for wavering in my faith, God
forbyd that I should sa do; for I beleve in God the Father,
Almyghtie maikar of heavin and earth, and in Jesus Christ his onlie
Sone our Salveour. My Lord, I vary not in my faith; bot I praise
God that of his goodnes now in my latter dayis hes of his infinit
mercy oppynned his bosome of grace to me, to acknawledge him the
Eternall Wisedome, his Sone Jesus Christ, my omnisufficient
satisfactioun to refuise all maner of idolatrie, superstitioun, and
ignorance, whairwyth I haif bein blynded in tymes bygane, and now
belevis that God wilbe mercyfull to me, for now he hes declared his
blessed will clearlie to me, befoir my departing of this
transitorie lyiff.

6. The Sext Article declaired that thare ar delationis of syndrie
pointis of heresye upoun that man, called Dowglas or Grant, whilk
lyes to your charge and conscience to putt remeady to, or ellis
that all the pestilentiouse doctrin he sawis, and all whome he
corruptes with his seid, wilbe requyred at your handis, and all
whome he drawes fra your Christiane faith; and yf ye should thole
him, that ye wilbe accused for all thame whome he infectes with
heresey; and tharefoir to regard your Lordschippis honour and
conscience heirintill.

ANSURE.--What is his surname I knaw nott, but he calles him self
Dowglas;[720] for I know nother his father nor his mother. I have
heard him teache na Articles of heresye; bot that quhilk aggreis
with Goddis word; for I wold manteane na man in heresey or errour.
Your Lordschip regardis your conscience in the punishement thairof.
I pray God that ye sua do, and examyn weall your conscience. He
preaches aganis idolatrie: I remit to your Lordschippis conscience
yf it be heresye or not. He preaches aganis adulterie and
fornicatioun: I referr that to your Lordschippis conscience. He
preaches aganis hypocrisye: I referr that to your Lordschippis
conscience. He preaches aganis all maner of abuses and corruptioun
of Christes synceir religioun: I refer that to your Lordschippis
conscience. My Lord, I exhorte yow, in Christis name, to wey all
thir effaris in your conscience,[721] and considder yf it be your
dewitie also, not only to thole this, but in lyk maner to do the
same. This is all, my Lord, that I varye in my aige, and na uther
thing, but that I knew nott befoir these offenses to be abhominable
to God, and now knowing his will be manifestatioun of his word,
abhorres thame.

7. The Sevint Article desyres me to way thir materis in maist
hartlie maner, and to tack thame in best parte, for the weall of
bayth our consciences, my Hous, freindis, and servandis, and to put
sic ane man out of my cumpany, for feir of the cummer and bruyt
that should follow thairupoun, be reasson he is dilated of sindry
hereseyis: and that your Lordschip wald be sory to hear ony of our
servandis delated or bruited for sic caussis, or for halding of any
sic men; and that your Lordschip wald understand my ansuer
hearintill, or ony summondis passed thairupoun.