Chapter XIII: MS. L. (3.)--A copy of the same volume, with these portions (9)

ANSURE.--I thank your Lordschip greatlie that ye ar so solist for
the weall of me and my House, and is sa humane as to maik me the
advertisment befoir ye have summoned, of your awin good will and
benevolence; and hes weyed thir materis, als heychtlie as my
judgement can serve me, bayth for your Lordschippis honour and myn.
And when I have reassoned all that I can do with my self in it, I
think it ay best to serve God, and obey his manifest word, and nott
be obstinat in his contrarie: syne to give thare dew obedience to
our Princes, rewllaris, and magistratis, and to hear the voce of
Goddis propheittis, declairing his good promisses to thame that
reapentis, and threatnyng to obstinat wicked doaris, everlesting
destructioun. Your Lordschip knawis weall the man: he hes spoking
with your Lordschip: I thought yow content with him. I heard na
occasioun of offence in him. I can nott weall want him, or some
preachar. I can nott put away sic ane man, without I knew him ane
offendar, as I know nott; for I hear nothing of him, but sic as
your Lordschippis self heard of him, and sick as he yitt will
professe in your presence, whenever your Lordschip requires. Sic
ane man that is readdy to assist him self to judgement, should not
be expelled without cognitioun of the cause; for lyik as I answered
befoir in ane other Article, when your Lordschip pleassis that all
the spirituall and temporall men of estaite in Scotland beis
convened, I shall caus him render ane accompt of his beleve and
doctrin in your presences: Then gif he deserves punishment and
correctioun, lett him so suffer; give he be found faythfull, lett
him leve in his faith.

8. The Aucht Article proponis to me, that your Lordschip wald tack
the laubour to gett me a man to instruct me in your Catholick
faith, and to be my preachear, for whais doctrine ye wald lay your
saule, that he wald teach nathing but trewly conforme to your
faith.

ANSURE.--God Almychtie send us many of that sorte, that will
preache trewlie, and nathing but ane Catholik universall Christiane
faith; and we Heland rud people hes mister of thame. And yf your
Lordschip wald gett and provid me sic a man, I should provid him a
corporall leving, as to my self, with great thankis to your
Lordschip; for trewly, I and many ma hes great myster of sick men.
And becaus I am able to susteane ma nor ane of thame, I will
requeist your Lordschip earnestlie to provid me sic a man as yo
wrait; "for the harvist is great, and thare ar few lauboraris."

9. The last and Nynt Article puttis me in remembrance, to considder
what murmour your Lordschip thollis, and great bruyt, at many manis
handis, bayth Spirituall and Temporall, and at the Quenis Grace
hand, and utheris weall gevin people, for nott putting of ordour to
thir effaris; and that your Lordschip hes absteaned fra executioun
heirof, for luif of my house and posteritie, to the effect that my
self should remaid it, for feir of the dishonour mycht come upoun
us bayth for the same; whilk beand remeaded, mycht bring us out of
all danger.

ANSURE.--My Lord, I knaw weall what murmur and indignatioun your
Lordschip thoillis at ennemies handis of all estaitis, for
non-persewing of pure sempill Christianes; and I know, that gif
your Lordschip wald use thare counsall, that wald be blud-schedding
and burnyng of pure men, to maik your Lordschip serve thare wicked
appetites. Yit your Lordschip knawis your awin dewitie, and should
not feare the danger of men, as of him whom ye professe. And
verrely, my Lord, thare is nathing that may be to your Lordschippis
releaf in this behalf, bot I will use your Lordschippis counsall
thairintill, and further the samyn, Goddis honour being first
provided, and the treuth of his eternall word having libertie. And
to absteane for my luif fra persuyt, as your Lordschip hes
signified, I am addetted to your Lordschip, as I have writtin
diverse tymes befoir. But thare is ane above, for whais fear ye man
absteane fra blude-schedding, or ellis, my Lord, knok on your
conscience. Last of all, your Lordschip please to considder, how
desyrous some ar to have sedition amongis freindis; how mychtie the
Devill is to saw discord; how that mony wald desyre na better game
but to hunt us at uther. I pray your Lordschip begyle thame: we
will aggree upoun all purpose, with Goddis pleasur, standing to his
honour. Thare ar diverse Houssis in Scotland by us, that professe
the same God secreatly. Thei desyre but that ye begyn the bargane
at us; and when it begynnis at us, God knawis the end thairof, and
wha sall byd the nixt putt. My Lord, considder this: mak na
preparative of us. Lett nott the vane exhortatioun of thame that
regardis litill of the weall and strenth of bayth our Houssis,
sture up your Lordschip, as thei wald to do aganis God, your awin
conscience, and the weall of your posteritie for ever. And
thairfoir now in the end, I pray your Lordschip, wey thir thingis
wysely; and gif ye do utherwyise, God is God, wes, and shalbe God,
when all is wrocht that man can wirk.

This ansuer receaved, the Bischope and his complices fand thame selfis somewhat disapointed; for the Bischoppes looked for nothing less then for such ansueris frome the ERLE OF ERGILE; and thairfoir thei maid thame for thare extreame defence; that is, to corrupt and by buddis to styre up the Quein Regent in our contrare; as in the Secound Booke we shall more plainly heare.

Schorte after this, God called to his mercy the said Erle of Ergyle from the miseries of this lyef;[722] whareof the Bischoppis war glaid; for thei thowght that thare great ennemye was takin out of the way: but God disapointed thame. For as the said Erle departed most constant in the trew faith of Jesus Christ, with a plane renunciatioun of all impietie, superstitioun, and idolatrie; so left he it to his Sone in his Testament, "That he should study to set fordwarte the publict and trew preaching of the Evangell of Jesus Christ, and to suppress all superstitioun and idolatrie, to the uttermost of his power." In which poynt small falt can be found with him[723] to this day. God be mercifull to his other offensses. Amen. [SN: 10 MAIJ, ANNO 1566.[724]]

---------------------------------- [725]

The Bischoppis continewed in thare Provinciall Counsall[726] evin unto that day that JOHNE KNOX arryved in Scotland.[727] And that thei mycht geve some schaw to the People that thei mynded Reformatioun, thei sparsed abrod a rumor thairof, and sett furth somewhat in print, which of the People was called "The Twa-penny Fayth."[728]

1. Amonges thare Actes, thare was much ado for cappes, schavin crounes, tippettis, long gounes, and such other trifilles.

2. _Item_, That nane should enjoy office or benefice ecclesiasticall, except a Preast.

[SN: BROTHERLIE CHARITIE.]

3. _Item_, That na Kirk-man should nuriss his awin barnes in his awin cumpanye: but that everie one should hold the childrein of otheris.

4. That none should putt his awin sone in his awin benefice.

5. That yf any war found in open adultery, for the first falt, he should lose the thrid of his benefice; for the secound cryme, the half; and for the thrid, the hole benefice.

But hearfra appelled the Bischope of Murray,[729] and otheris Prelattis, saying, "That thei wold abyd at the Cannoun law." And so mycht thei weall yneuch do, so long as thei remaned interpretouris, dispensatouris, maikaris, and disannullaris of that law. But lett the same law have the trew interpretatioun and just executioun, and the Devill shall als schone be provin a trew and obedient servand unto God, as any of that sorte shalbe provin a Bischope, or yit to have any just authoritie within the Church of Christ Jesus. But we returne to oure Historye.

[SN: THE QUEIN REGENT HIR PRACTISES.]

The persecutioun was decreid, asweall by the Quein Regent as by the Prelattis; but thare rested a point, which the Quein Regent and France had nott at that tyme obteaned; to witt, That the Croune Matrimoniall should be granted to Frances, husband to our Soverane, and so should France and Scotland be but one kingdome, the subjectes of boyth realmes to have equall libertie, Scotismen in France, and French men in Scotland. The glister of the proffeit that was judged heirof to have ensewed to Scotishmen at the first sight, blynded many menis eyis. But a small wynd caused that myst suddantlye to vaniss away; for the greatast offices and benefices within the Realme war appointed for French men. Monsieur Ruby[730] keapt the Great Seall. Vielmort was Comptrollar.[731] Melrose and Kelso[732] should have bein a Commend to the poore Cardinall of Lorane. The fredomes of Scotish merchantis war restreaned in Rowan, and thei compelled to pay toll and taxationis otheris then thare ancient liberties did bear. To bring this head to pass, to witt, to gett the Matrimoniall Croune, the Quein Regent left no point of the compas unsailled. With the Bischoppis and Preastis, sche practised on this maner: "Ye may clearlie see, that I can not do what I wald within this Realme; for these heretickis and confidderatis of England ar so band togitther, that thei stop all good ordour. Butt will ye be favorable unto me in this suyt of the Matrimoniall Croune to be granted to my Dowghtaris housband, then shall ye see how I shall handill these heretickis and tratouris or it be long." And in verray dead, in these hir promessis, sche ment no deceat in that behalf. Unto the Protestantis she said, "I am nott unmyndfull how oft ye have suyted me for Reformatioun in religioun, and glaidly wald I consent thairunto; but ye see the power and craft of the Bischop of Sanctandrois, togetther with the power of the Duck, and of the Kirkmen, ever to be bent against me in all my proceadingis: So that I may do nothing, onless the full authoritie of this Realme be devolved to the King of France, which can nott be butt by donatioun of the Croune Matrimoniall; which thing yf ye will bring to passe, then devise ye what ye please in materis of religioun, and thei shalbe granted."

Wyth this commission and credytt was Lord James, then Priour of Sanctandrois, direct to the Erle of Ergyle, with mo other promessis then we list to reherse. By such dissimulatioun to those that war sempill and trew of harte, inflambed sche thame to be more fervent in hir petitioun, then hir self appeared to be. And so at the Parliament, haldin at Edinburght in the moneth of October,[733] the yeir of God 1558, it was clearlie voted, no man reclamyng, (except the Duck[734] for his entress;[735]) and yitt for it thare was no better law produced, except that thare was ane solempned Messe appointed for that purpose in the Pontificall.

This head obteaned, whaireat France and sche principallie schote, what faith sche keapt unto the Protestantis, in this our Secound Book shalbe declared: In the begynnyng whairof, we man more amplie reherse some thingis, that in this our First ar summarly tweiched.

THE END OF THE FIRST BOOK.

+Telos+

THE SECOUND BOOK OF THE HISTORYE OF THINGIS DONE IN SCOTLAND, IN THE REFORMATIOUN OF RELIGIOUN, BEGYNNYNG IN THE YEAR OF GOD J^M. V^C. FYFTY AUCHT.

Oure purpose was to have maid the begynnyng of our Historie from the thingis that war done from the year of God J^m. V^c. fyfty aucht yearis, till the Reformatioun of Religioun, which of Goddis mercy we anes possessed;[736] and yitt, in doctrin and in the rycht use of administratioun of Sacramentis, do possesse. But becaus diverse of the godlie, (as befoir is said,) earnestlye requyred, that such Personis as God raised up in the myddis of darknes, to oppone thame selfis to the same, should nott be omitted; we obeyed thare requeast, and have maid a schorte rehersall of all such materis as concerne Religion, frome the death of that notable servand of God, Maister Patrik Hammyltoun, unto the foirsaid year, when that it pleased God to look upoun us more mercyfullie then we deserved, and to geve unto us greattar boldness and better (albeit not without hasard and truble) successe in all our interprises then we looked for, as the trew Narratioun of this Secound Book shall witness: The Preface whareof followis.

PREFATIO.

Least that Sathan by our long silence shall tak occasioun to blaspheym, and to sklander us THE PROTESTANTIS OF THE REALME OF SCOTLAND, as that our fact tendit rather to seditioun and rebellioun, then to reformatioun of maners and abuses in Religioun; we have thocht expedient, so trewlie and brievlie as we can, to committ to writting the causes moving us, (us, we say, are great parte of the Nobilitie and Baronis of the Realme,) to tak the sweard of just defence against those that most injustly seak our destructioun. And in this our Confessioun we shall faithfullie declair, what moved us to putt our handis to the Reformatioun of Religioun; how we have proceaded in the same; what we have asked, and what presentlie we requyre of the sacrat authoritie; to the end, that our caus being knawen, alsweall our ennemeis as our brethren in all Realmes may understand how falslie we ar accused of tumult and rebellioun, and how unjustlie we ar persecuted by France and by thare factioun: as also, that our brethren, naturall Scottismen, of what religioun so evir thei be, may have occasioun to examinat thame selfis, yf thei may with salf conscience oppone themselfes to us, who seak nothing bot Christ Jesus his glorious Evangell to be preached, his holy Sacramentis to be trewlie ministrat, superstitioun, tyrannye, and idolatrie to be suppressed in this Realme; and, finallie, the libertie of this our native countrie to remane free from the bondage and tyranny of strangeris.

* * * * *

Whill that the QUEIN REGENT practised with the Prelattis, how that Christ Jesus his blessed Evangell mycht utterlie be suppressed within Scotland, God so blessed the laubouris of his weak servandis, that na small parte of the Baronis of this Realme begane to abhorre the tyranny of the Bischoppes: God did so oppin thare eyis by the light of his woord, that thei could clearelie decerne betuix idolatrie and the trew honoring of God. [SN: THE FIRST DOUBTE.] Yea, men almost universallie begane to dowbt whetther that thei myght, (God nott offended,) give thare bodelye presence to the Messe, or yitt offer thare childrein to the Papisticall Baptisme. To the which dowbtes, when the most godlie and the most learned in Europe had answered, both by word and writt, affirmyng, [SN: THE SECOUND.] "That neather of both we mycht do, without the extreame perrell of our saulles," we began to be more trubled; for then also began men of estimatioun, and that bare rewill amanges us, to examinat thame selfis concernyng thare dewities, alsweall towardis Reformatioun of Religioun, as towardis the just defence of thare brethren most cruelly persecuted. And so begane diverse Questionis to be moved, to witt, "Yf that with salf conscience such as war Judgeis, Lordis, and rewlaris of the people, mycht serve the uppare powers in maynteanyng idolatrie, in persecuting thare brethrein, and in suppressing Christes trewth?" Or, "Whitther thei, to whome God in some caisses had committed the sweard of justice, mycht suffer the bloode of thare brethrein to be sched in thare presence, without any declaratioun that such tyrannye displeased thame?" [SN: SCRIPTURIS ANSWERING THE DOUBTIS.] By the plane Scriptures it was found, "That a lyvelie faith requyred a plane confessioun, when Christes trewth is oppugned; that not only ar thei gyltie that do evill, bot also thei that assent to evill." And plane it is, that thei assent to evill, who seing iniquitie openly committed, by thare silence seame to justifie and allow whatsoever is done.

These thingis being resolved, and sufficientlie provin by evident Scriptures of God, we began everie man to look more diligentlie to his salvatioun: for the idolatrie and tyranny of the clargie, (called the Churchmen,) was and is so manifest, that whosoever doth deny it, declair him self ignorant of God, and ennemy to Christ Jesus. We thairfore, with humbill confessioun of our formar offenses, with fasting and supplicatioun unto God, begane to seak some remeady in sa present a danger. And first, it was concluded, "That the Brethren in everie toune at certane tymes should assemble togidder, to Commoun Prayeris, to Exercise and Reading of the Scripturis, till it should please God to give the sermone of Exhortatioun to some, for conforte and instructioun of the rest."

And this our weak begynnyng God did so bless, that within few monethis the hartes of many war so strenthned, that we sought to have the face of a Church amanges us, and open crymes to be punished without respect of persone. And for that purpose, by commoun electioun, war eldaris appointed, to whome the hole brethren promissed obedience: for at that tyme we had na publict ministeris of the worde; onlie did certane zelous men, (amonges whome war the Lard of Dun, David Forress, Maister Robert Lokharte, Maister Robert Hammylton, Williame Harlay,[737] and otheris,[738]) exhorte thare brethrein, according to the giftes and graces granted unto thame. [SN: THIS WAS CALLED THE PREVYE KIRK.] Bot schort after did God stirre up his servand, Paule Methven,[739] (his latter fall[740] aught not to deface the work of God in him,) who in boldnes of spreit begane opinlie to preache Christ Jesus, in Dundie, in diverse partes of Anguss, and in Fyffe; and so did God work with him, that many began opinly to abrenunce thare ald idolatrie, and to submitt thame selfis to Christ Jesus, and unto his blessed ordinances; insomuch that the toune of Dundee began to erect the face of a publict churche Reformed, in the which the Worde was openlie preached, and Christis Sacramentcs trewlie ministrat.

In this meantyme did God send to us our deare brother, Johne Willock,[741] ane man godly, learned, and grave, who, after his schorte abode at Dundie, repared to Edinburgh, and thare (notwithstanding his long and dangerous seiknes) did so encorage the brethren by godly exhortationis, that we began to deliberat upoun some publict Reformatioun; for the corruptioun in religioun was such, that with salf conscience we could na langar susteane it. Yitt becaus we wold attempt nothing without the knowledge of the sacrate authoritie,[742] with one consent, after the deliberatioun of many dayes, it was concluded, that by our publict and commoun Supplicatioun, we should attempt the favouris, supporte, and assistance of the Quein then Regent, to a godly Reformatioun. [SN: THE LARD OF CALDAR ELDAR.] And for that purpoise, after we had drawin our oraisoun and petitionis, as followeth, we appointed from amanges us a man whose age and yearis deserved reverence, whose honestie and wirschip mycht have craved audience of ony magistrate on earth, and whose faithfull service to the authoritie at all tymes had bein suche, that in him culd fall no suspitioun of unlawfull disobedience. This Oratour was that auncient and honorable father, Schir James Sandelandes of Calder, knycht,[743] to whome we geve commissioun and power in all our names then present, befoir the Quein Regent thus to speak:--

THE FIRST ORATIOUN, AND PETITIOUN, OF THE PROTESTANTES
OF SCOTLAND TO THE QUEIN REGENT.

Albeit we have of long tyme conteyned our selfis in that modestie,
(Maist Noble Princess,) that neyther the exile of body, tynsall of
goodis, nor perishing of this mortall lyif, wes able to convein us
to ask at your Grace reformatioun and redress of those wrangis, and
of that sore greaff, patientlie borne of us in bodyes and myndes of
so long tyme; yitt ar we now, of verray conscience and by the fear
of our God, compelled to crave at your Grace's feit, remeady
against the most injust tyranny used against your Grace's most
obedient subjectes, by those that be called the Estate
Ecclesiasticall. [SN: CONTROVERSYE IN RELIGIOUN.] Your Grace can
not be ignorant what controversie hath bein, and yit is, concernyng
the trew religioun, and rycht wirschipping of God, and how the
Cleargye (as thei wilbe termed) usurpe to thame selfes suche empyre
above the consciences of men, that whatsoever thei command must be
obeyed, and whatsoever thei forbid must be avoided, without farder
respect had to Godis plesour, commandiment, or will, reveilled till
us in his most holy worde; [SN: THE TYRANNYE OF THE CLEARGIE.] or
ellis thare abydeth nothing for us but faggot, fyre, and sweard, by
the which many of our brethrene, most cruellie and most injustlie,
have bein strickin of laitt yearis within this realme: which now we
fynd to truble and wound our consciences; for we acknowledge it to
have bein our bound dewities befoir God, eyther to haif defended
our brethren from those cruell murtheraris, (seing we ar a parte of
that power which God hath establessed in this realme,) or ellis to
haif gevin open testificatioun of our faith with thame, which now
we offer our selfis to do, least that by our continewall silence we
shall seame to justifie thare cruell tyranny; which doeth not onlie
displease us, but your Grace's wisdome most prudentlie doeth
foirsee, that for the quieting of this intestine dissentioun, a
publict Reformatioun, alsweall in the religioun as in the temporall
governement, war most necessarie; and to the performance thairof,
most gravelie and most godlie, (as we ar informed,) ye have
exhorted alsweall the Cleargy as the Nobilitie, to employ thare
study, diligence, and care. We tharefoir of conscience dar na
langar dissemble in so weighty a mater, which concerneth the glorie
of God and our salvatioun: Neather now dar we withdraw our
presence, nor conceill our petitionis, least that the adversaries
hearefter shall object to us, that place was granted to
Reformatioun, and yit no man suited for the same; and so shall our
silence be prejudiciall unto us in tyme to come. And tharefoir we,
knowing no other order placed in this realme, but your Grace, in
your grave Counsall, sett to amend, alsweall the disordour
Ecclesiasticall, as the defaultes in the Temporall regiment, most
humblie prostrat our selfes befoir your featt, asking your justice,
and your gratious help, against thame that falslie traduce and
accuse us, as that we war heretickis and schismatikis, under that
culour seiking our destructioun; [SN: THE PETITIOUN.] for that we
seak the amendment of thare corrupted lyeffis, and Christes
religioun to be restored to the originall puritie. Farther, we
crave of your Grace, with opin and patent earis, to heare these our
subsequent Requestis; and to the joy and satisfactioun of our
trubled consciences, mercifullie to grant the same, onless by
Goddis plane worde any be able to prove that justlie thei awght to
be denyed.

THE FIRST PETITIOUN.

First, Humblie we ask, that as we haif, of the Lawes of this
realme, after long debaite, obteaned to reade the Holy bookes of
the Old and New Testamentes in our commoun toung,[744] as
spirituall foode to our soullis, so from hensfurth it may be
lauchfull that we may convene, publictlie or privatlie, to our
Commoun Prayeris, in our vulgar toung; to the end that we may
encrease and grow in knowledge, and be induceid, in fervent and oft
prayer,[745] to commend to God the holye Church universall, the
Quoin our Soverane, hir honorable and gratiouse Husband, the
habilitie[746] of thare succcssioun, your Grace Regent, the
Nobilitie, and hole Estait of this Realme.

Secundly, Yf it shall happin in oure saidis conventionis any hard
place of Scripture to be redd, of the which no proffeit arysith to
the convenaris, that it shalbe lauchfull to any qualifiit personis
in knowledge, being present, to interpreit and open up the saidis
hard places, to Goddis glorie and to the proffeit of the auditour.
And yf any think that this libertie should be occasioun of
confusioun, debait, or heresie; we ar content that it be providit,
that the said interpretatioun shall underly the judgement of the
most godly and most learned within the realme at this tyme.

Thridly, That the holy Sacrament of Baptisme may be used in the
vulgare toung; that the godfatheris and witnesses may nott onlie
understand the poyntes of the league and contract maid betuix God
and the infant, bot also that the Churche then assembled, more
gravelie may be informed and instructed of thare dewiteis, whiche
at all tymes thei owe to God, according to that promeise maid unto
him, when thei war receaved in his houshold by the lavachre[747] of
spirituall regeneratioun.

Ferdlie, We desyre, that the holy Sacrament of the Lordis Suppare,
or of his most blessed body and bloode, may lykwyise be ministred
unto us in the vulgare toung; and in boyth kyndis,[748] according
to the plane institutioun of our Saviour Christ Jesus.

And last, We most humblie requyre, that the wicked, sklanderous,
and detestable lyiff of Prelates, and of the State Ecclesiasticall,
may be so reformed, that the people by thame have nott occasioun
(as of many dayis thei have had) to contempne thare ministerie, and
the preaching wharof thei shuld be messingeris.[749] And yf thei
suspect, that we, rather invying thare honouris, or coveting thare
riches and possessionis, then zelouslie desyring thare amendment
and salvatioun, do travell and labour for this Reformatioun; [SN:
THE OFFER.] we ar content not onlie that the rewllis and preceptis
of the New Testament, bot also the writtinges of the ancient
Fatheris, and the godly approved lawis of Justiniane the Emperour,
decyd the contraversie betuix us and thame: And if it salbe found,
that eyther malevolentlie or ignorantlie we ask more then these
three foirnamed have requyred, and continewlie do requyre of able
and trew ministeris in Christes Church, we refuise not correctioun,
as your Grace, with right judgement, shall think meit. Bot and yf
all the foirnamed shall dampne that whiche we dampne, and approve
that whiche we requyre, then we most earnestlie beseik your Grace,
that notwithstanding the long consuetude which thei have had to
live as thei list, that thei be compelled eyther to desist from
ecclesiastical administratioun, or to discharge thare dewities as
becumeth trew ministeris; So that the grave and godlie face of the
primitive Churche reduced, ignorance may be expelled, trew doctrine
and good maneris may ones agane appeare in the Churche of this
Realme. These thingis we, as most obedient subjectis, requyre of
your Grace, in the name of the Eternall God, and of his Sone,
Christ Jesus; in presence of whose throne judiciall, ye and all
other that hear in earth bear authoritie, shall geve accomptes of
your temporall regiment. The Spreit of the Lord Jesus move your
Grace's harte to justice and equitie. Amen.

* * * * *

[SN: THE PRACTISE OF SATHANE.]

These oure Petitionis being proponed, the Estate Ecclesiasticall began to storme, and to devise all maner of leys to deface the equitie of our caus. Thei bragged as that thei wald have publict disputatioun, which also we most earnestlie requyred, two thingis being provided; the formare, that the plane and writtin Scriptures of God shuld decyde all contraversie; [SN: DISPUTATIOUN WITH CONDITIONIS.] Secoundlie, that our brethrene, of whom some war then exiled, and by them injustlie dampned, myght have free accesse to the said disputatioun, and salf conduct to returne to thair duelling places, nochtwithstanding any processe whiche befoir had bene led aganis thame in materis concernyng religioun. [SN: THE OFFER OF THE PAPISTIS.] But these being by thame utterlie denyed, (for no judge wold thei admitt bot thame selfis, thare Counsallis, and Cannon law,) thei and thare factioun began to draw certane Articles of reconciliation, promissing unto us, yf we wold admitt the Messe, to stand in hir formare reverence and estimatioun, grant Purgatorie after this lyiff, confesse Prayer to Sanctes and for the dead, and suffer thame to enjoye thare accustomed renttis, possession, and honour, that then thei wold grant unto us to pray and baptize in the vulgare toung, so that it war done secreatlie, and nott in the open assemblie. But the grosness of these Articles wes suche, that with ane voce we refused thame; and constantlie craved justice of the Quein Regent, and a reasonable answer of our formare Petitionis. [SN: THE GRANT OF THE QUEIN REGENT.] The Quein, then Regent, ane woman crafty, dissimulate, and fals, thinking to mak hir proffeit of both parteis, gave to us permissioun to use our selfis godlye according to our desyres, providit that we should not maik publict assembleis in Edinburgh nor Leyth; and did promeise hir assistance to our Preacheouris, untill some uniforme ordour myght be established by a Parliament. To thame, (we meane to the Cleargy,) she quietlie gave significatioun of hir mynd, promissing that how sone any oportunitie should serve, she should so putt ordour in thare materis, that after thei should not be trubled; for some say thei gave hir a large purse,[750] 40,000 lib., sayis the Chronicle,[751] gathered by the Lard of Erleshall.[752] We, nothing suspecting hir dowblenes nor falshode, departed, fullelie contented with hir answer; and did use our selfis so qwietlie, that for hir pleasour we putt silence to Johne Dowglass, who publictlie wold have preached in the toune of Leyth; for in all thingis we soght the contentment of hir mynd, so far furth as God should not be offended against us for obeying hir in thingis unlawfull.

[SN: THE APPREHENSION OF WALTER MYLLE.]

Schortlie after these thingis, that cruell tyrant and unmercyfull hypocrite, falselie called Bischope of Sanctandrois, apprehended that blessed martyre of Christ Jesus WALTER MYLN;[753] a man of decrepite age, whome most cruellie and most unjustlie be put to death by fyre in Sanctandrois, the twenty awcht day of Aprile, the year of God J^m. V^c. fyfty aught yearis: Whiche thing did so heighlie offend the hartis of all godlye, that immediatlie after his death began a new fervencie amongis the hole people; yea, evin in the toune of Sanctandrois, begane the people plainelie to dampne suche injust crueltie; and in testificatioun that thei wold his death should abide in recent memorie, thare was castin together a great heape of stones in the place whare he was brynt. The Bischope and Preastis thairat offended, caused ones or twyse to remove the same, with denunciatioun of Cursing, yf any man should thare lay ony stone. Bott in vane was that wynd blowen; for still was the heape maid, till that Preastis and Papistis did steall away by nycht the stones to big thare walles, and to uther thare privat uses.[754]

[SN: THE HYPOCHRISIE OF THE QUEIN REGENT.]

We suspecting nothing that the Quein Regent wes consenting to the foirnamed murther, most humilie did complayne of suche injust crueltie, requiring that justice in suche cases should be ministrate with greattare indifference. Sche, as a woman borne to dissemble and deceave, began with us to lament the crueltie of the Bischope, excusing hir self as innocent in that caus; for that the sentence was gevin without hir knowledge, becaus the man sometymes had bene ane Preast; tharefoir the Bischop's Officiare[755] did proceid upon him without any commissioun of the civile authoritie _Ex officio_, as thei terme it.

We yit nothing suspectand hir falsheid, requyred some ordour to be tackin against such enormities, whiche sche promissed as oft befoir. Bot becaus schorte after thare wes a Parliament to be haldin, for certane effares pertenyng rather to the Quenis proffeit particulare, nor to the commoditie of the commoun wealth, we thocht good to expone our mater unto the hole Parliament, and by thame to seak some redress. We tharefoire, with one consent, did offer to the Quein and Parliament[756] a Lettir in this tennour:--

THE FORME OF THE LETTIR GEVIN IN PARLIAMENT.

"Unto youre Grace, and unto yow, Rycht Honorable Lordis of this
present Parliament, humlie meanes and schawes your Grace's
faithfull and obedient Subjectis: That quhare we ar dalie molested,
sklandered, and injured be wicked and ignorant personis,
place-haldaris of the ministers of the Churche, who most untrewlie
cease nott to infame us as Heretickis, and under that name thei
most cruellie haif persecuted diverse of our brethrein; and farder
intend to execute thare malice against us, onles be some godlie
ordour thare fury and raige be brydilled and stayed; and yitt in us
thei ar able to prove no cryme worthy of punishment, onless that to
read the Holie Scriptures in our assembleis, to invocat the name of
God in publict prayeris, with all sobrietie to interprete and open
the places of Scripture that be redd, to the farther edificatioun
of the brethrein assembled, and trewlie according to Christ Jesus
his holy institutioun to minister the Sacramentes, be crymes
worthy of punishment. Other crymes, (we say,) in us thei ar not
abill to convict. And to the premisses ar we compelled; for that
the saidis place-haldaris discharge no parte of thare deuiteis
rychtlie till us, nether yitt to the people subject to us; and
thairfoir, onless we should declair our selfis altogether
unmyndfull of our awin salvatioun, we ar compelled, of verray
conscience, to seak how that we and our brethrein may be delivered
from the thraldome of Sathan. [SN: PROTESTATIOUN.] For now it hath
pleased God to open our eyes, that manifestlie we see, that without
extreame danger of our sowlles, we may in no wyise communicat with
the damnable idolatrie, and intolerable abuses of the Papisticall
Churche; and thairfoir most humblie requyre we of your Grace, and
of yow Rycht Honorable Lordis, Baronis, and Burgesses assembled in
this present Parliament, prudentlie to wey, and as it becum[757]
just judges, to grant these our maist just and reasonable
Petitionis.--

"First, Seing that the contraversie in religioun, which long hath
continewed betuix the Protestants of Almany, Helvetia, and other
provinces, and the Papisticall Churche, is not yitt decyded by a
lauchfull and Generall Counsall; and seing that our consciences ar
lyikwyes towcheit with the fear of God, as was thares in the
begynnyng of thare contraversie, we most humlie desyre, that all
suche Actes of Parliament, as in the tyme of darknes gave power to
the Churche men to execute thare tyranny aganis us, be reasoun that
we to thame wor delated as Heretiques, may be suspended and
abrogated, till a Generall Counsall lawfullie assembled have
decyded all contraverseis in religioun.

"And least that this mutatioun shuld seame to sett all men at
libertie to lyve as thame list, We Secundarelie requyre, That it be
enacted by this present Parliament, that the Prelattis and thare
Officiaris[758] be removed from place of judgement; onlie granting
unto thame, nocht the less, the place of accusatouris in the
presence of a temporall judge, befoir whom the Churche men
accusatouris salbe bundin to call any by thame accused of heresye,
to whome also thei salbe bundin to deliver ane authentik copy of
all depositionis, accusationis, and process led against the persone
accused; the judge lykewyis delivering the same to the partie
accused, assignyng unto him a competent terme to answer to the
same, after he hath takin sufficient cautioun _de judicio sisti_.

"Thridly, We requyre, that all lawfull defences be granted to the
personis accused; as yf he be able to prove, that the witnesses be
personis unable by law to testifie aganis thame, that then thare
accusationis and depositionis be null according to justice.

"_Item_, That place be granted to the partie accused, to explane
and interprite his awin mynd and meanyng; which confessioun we
requyre be inserted in publict Actes, and be preferred to the
depositionis of any witnesses, seing that nane owght to suffer for
religioun, that is not found obstinat in his damnable opinioun.

"Last, We requyre, that our brethrene be not dampned for
Hereticques, onles, by the manifest word of God, thei be convicted
to have erred from that faith whiche the Holy Spreit witnesseth to
be necessarie to salvatioun; and yf so thei be, we refuise nott bot
that thei be punished according to justice, onles by holsome
admonitioun thei can be reduced to a better mynd.

"These thingis requyre we to be considered of yow, who occupy the
place of the Eternall God, (who is God of ordour and trewth,) evin
in suche sorte as ye will answer in the presence of his throne
judiciall: Requyring farder, that favorablie ye will have respect
to the tendernes of our consciences, and to the truble which
appeareth to follow in this commoun wealth, yf the tyranny of the
Prelattis, and of thare adherentis, be nott brydilled by God and
just lawis. God move your hartes deeplie to considder your awin
dewiteis and our present trubles."

These our Petitionis did we first present to the Quein Regent, becaus that we war determined to interprise nothing without hir knowledge, most humlie requyring hir favorable assistance in our just actioun. Sche spared nott amyable lookis, and good wordes in aboundance; bot alwayis sche keaped our Bill close in hir pocket. When we requyred secreatlie of hir Grace, that our Petitionis should be proponed to the hole Assemblie, sche ansured, "That sche thought nott that expedient; for then wold the hole Ecclesiasticall Estate be contrarie to hir proceadingis, which at that tyme war great;" for the Matrimoniall Croune was asked, and in that Parliament granted.[759] "Bot, (said sche,) how sone ordour can be tacken with these thingis, which now may be hyndered by the Kirk men, ye shall know my goode mynd; and, in the meantyme, whatsoevir I may grant unto yow, shall glaidlie be granted."

We yitt nothing suspecting hir falshode, was content to geve place for a tyme to hir pleasour, and pretended reasoun; and yitt thocht we expedient somewhat to protest befoir the dissolutioun of the Parliament; for our Petitionis war manifestlie knowen to the hole Assemblie, as also how, for the Quenis pleasour, we ceassed to persew the uttermost. Our Protestatioun was formed in manor following:--

FORME OF THE PROTESTATIOUN MAID IN PARLIAMENT.

"It is not unknawin to this honorable Parliament, what contraversie
is now laitlie rissin betuix those that wilbe called the Prelattis
and rewlarris of the Church, and a great number of us, the
Nobilitie and commonaltie of this Realme, for the trew
wirschipping of God, for the dewitie of Ministeris, for the rycht
administratioun of Christ Jesus holie Sacramentis: how that we have
complained by our publict supplicationis to the Quene Regent, that
our consciences ar burdened with unprofitable ceremonies, and are
compelled to adhear to idolatrie; that such as tack upoun thame the
office Ecclesiasticall, discharge no parte thareof, as becumith
trew ministeris to do; and finallie, that we and our brethrein ar
most unjustlie oppressed by thare usurped authoritie. And also we
suppose it is a thing sufficientlie knowin, that we wer of mynd at
this present Parliament to seik redress of suche enormiteis; bot,
considering that the trubles of the tyme do nott suffer suche
Reformatioun as we, by Goddis plane word, do requyre, we ar
enforced to delay that which most earnestlie we desyre; and yitt,
least that our silence should geve occasioun to our adversaries to
think, that we repent our formare interprise, we can not cease to
protest for remedy against that most unjust tyranny, which we
heirtofoir most patientlie have susteaned.

"And, First, We protest, that seing we can not obtene ane just
Reformatioun, according to Goddis worde, that it be lauchfull to us
to use oure selfis in materis of religioun and conscience, as we
must ansuer unto God, unto suche tyme as our adversaries be able to
prove thame selfis the trew ministers of Christes Churche, and to
purge thame selfis of suche crymes as we have already layed to
thare charge, offering our selfis to prove the same whensoever the
Sacrat Authoritie please to geve us audience.

"Secundlie, We protest, that nether we, nor yit any other that
godlie list to joyne with us in the trew faith, whiche is grounded
upoun the invincible worde of God, shall incure any danger in lyiff
or landis, or other politicall paines, for nott observing suche
Actes as heirtofoir have passed in favouris of our adversaries,
neyther yit for violating of suche rytes as man without God's
commandiment or worde hath commanded.

"We, Thridly, protest, that yf any tumult or uproare shall aryise
amanges the membres of this realme for the diversitie of religioun,
and yf it shall chance that abuses be violentlie reformed, that the
cryme thairof be not impute to us, who most humlie do now seak all
thinges to be reformed by ane ordour: [SN: LETT THE PAPISTIS
OBSERVE.] Bot rather whatsoever inconvenient shall happin to follow
for lack of ordour tacken, that may be imputed to those that do
refuise the same.

"And last, We protest, that these our requeastis, proceading from
conscience, do tend to none other end, bot to the Reformatioun of
abuses in Religioun onlie: Most humilie beseiking the Sacred
Authoritie to tak us, faithfull and obedient subjectis, in
protectioun against our adversaries; and to schaw unto us suche
indifferencie in our most just Petitionis, as it becumeth God's
Lievetenentis to do to those that in his name do call for defence
against cruell oppressouris and bloode thrustie tyrantes."[760]

[SN: LETTERIS TO JOHNE CALVIN.]

These our Protestationis publictlie redd, we desyred thame to have bene inserted in the commoun Register; bot that by laubouris of ennemies was denyed unto us. Nochttheles, the Quein Regent said, "Me will remember what is protested; and me shall putt good ordour after this to all thingis that now be in contraversie." And thus, after that sche be craft had obteaned hir purpoise, we departed in good esperance of hir favouris, praysing God in our hartes that sche was so weall enclyned towardes godlynes. The goode opinioun that we had of hir synceritie, caused us not onlie to spend our goodis and hasarde our bodyes at hir pleasour, bot also, by our publict letters writtin to that excellent servand of God JOHNE CALVINE, we did prayse and commend hir for excellent knowledge in Goddis worde and good will towarttis the advancement of his glorie; requyring of him, that by his grave counsall and godlie exhortatioun he wald animat hir Grace constantlie to follow that which godlie sche had begune. We did farther charplie rebuike, boith by word and writting, all suche as appeired to suspect in hir any vennoum of hypochrisie, or that war contrare to that opinioun which we had conceaved of hir godlie mynd. Bott how far we war deceaved in our opinioun, and abused by hir craft, did suddandlie appeare: for how sone that all thingis perteanyng to the commoditie of France war granted by us, and that peace was contracted betuix King Philip and France, and England and us,[761] sche began to spew furth, and disclose the latent vennome of hir dowble harte. Then began sche to frowne, and to look frowardlie to all suche as sche knew did favour the Evangell of Jesus Christ. Sche commanded her houshold to use all abhominationis at Pasche; and sche hir self, to geve exampill to utheris, did communicat with that idole in open audience: Sche comptrolled hir houshold, and wold know whare that everie ane receaved thare Sacrament. And it is supposed, that after that day the Devill took more violent and strong possessioun in hir[762] then he had befoir; for, from that day fordwarte, sche appeared altogether altered, insomuche that hir countenances and factes did declair the vennome of hir harte. For incontinent sche caused our preachearis to be summoned;[763] for whome, when we maid intercessioun, beseiching hir Grace not to molest thame in thare ministerie, onles any man war able to convict thame of fals doctrin, sche could not bryddill hir toung from open blasphemy, but proudlie sche said, [SN: SCHE HAD GOTTIN HIR LESSOUN FROM THE CARDINALL.] "In dispite of yow and of your ministeris boith, thei shalbe banisshed owt of Scotland, albeit thei preached als trewlie as evir did Sanct Paule." Which proud and blasphemous ansuer did greatlie astoniss us; and yit ceassed we not moist humilie to seak hir favouris, and by great diligence at last obteaned, that the summoundis at that tyme war delayed. For to hir wer send Alexander Erle of Glencarne, and Sir Hew Campbell of Loudoun knycht, Schiref of Air, to reassoun with hir, and to crave some performance of hir manifold promisses. [SN: QUENE REGENTIS ANSURE.] To whome sche ansured, "It became not subjectis to burden thare Princess with promisses, farther then it pleaseth thame to keape the same." Boith thei Noble men faythfullie and boldly discharged thare dewitie, and plainlie foirwarned hir of the inconvenientis that war to follow; wharewyth sche somewhat astonied said, "Sche wald advise."[764]

[SN: SANCT JOHNESTOUN EMBRASED THE EVANGELL.]

In this meantyme did the toune of Perth, called Sanct Johnestoun, embrase the trewth, which did provok hir to a new fury; in which sche willed the Lord Ruthven, Provest of that toune,[765] to suppress all suche religioun thare. [SN: LORD RUTHVEN HIS ANSURE.] To the which, when he ansured, "That he could maik thare bodyes to come to hir Grace, and to prostrate thame selfis befoir her, till that sche war fullie satiate of thare bloode, bot to caus thame do against thare conscience, he could not promeise:" Sche in fury did ansure, "That he was too malaperte to geve hir suche ansure," affirmyng, "that boyth he and thei should repent it." Sche solisted Maister James Halyburtoun, Provest of Dundie,[766] to apprehend Paule Methven,[767] who, fearing God, gave secreat advertisement to the man to avoid the toune for a tyme. Sche send furth suche as sche thought most able to perswade at Pasche, to caus Montrose, Dundie, Sanct Johnestoun, and otheris suche places as had receaved the Evangell, to communicat with the idole of the Messe; bot thei could profeit nothing: the heartis of many war bent to follow the trewth reveilled, and did abhore superstitioun and idolatrie. Whareat sche more heighlie commoved, did summound agane all the preachearis to compear at Striveling, the tent day of Maij, the year of God 1559. Which understand by us, we, wyth all humble obedience, sowght the meanes how sche myght be appeased, and our preachearis not molested: bot when we could nothing prevaill, it was concluded by the hole brethrein, that the Gentilmen of everie cuntrie should accumpany thare Preachouris to the day and place appointed. [SN: THE FIRST ASSEMBLIE AT SANCT JOHNESTOUN.] Whareto all men war most willing; and for that purpose the toune of Dundy, the gentilmen of Anguss and Mernis, passed fordwarte with thare preachearis to Sanct Johnestoun, without armour, as peciable men, mynding onlie to geve confessioun with thare preachearis. And least that suche a multitude should have gevin fear to the Quein Regent, the Lard of Dun, a zelous, prudent, and godly man, passed befoir to the Quein, then being in Striveling, to declare to hir, that the caus of thare convocatioun was onlie to geve confessioun with thare preachearis, and to assist thame in thare just defence. Sche understanding the fervencie of the people, began to craft with him, solisting him to stay the multitude, and the preachearis also, with promeise that sche wald tak some bettir ordour. [SN: THE LARD OF DUN STAYED THE CONGREGATIOUN AND THE PREACHEARIS.] He, a man most gentill of nature, and most addict to please hir in all thingis not repugnant to God, wret to those that then war assembled at Sanct Johnestoun, to stay, and nott to come fordwarte; schawand what promess and esperance he had of the Quenis Grace favouris. At the reading of his letteris, some did smell the craft and deceat, and persuaded to pas fordwarte, unto the tyme a discharge of the formare summondis should be had, alledgeing, that otherwyis thare process of horning or rebellioun, should be executed against the preachearis; and so should not onlie thei, bot also all suche as did accumpanye thame, be involved in a lyik cryme. Otheris did reassone, that the Quenes promeisses was not to be suspected, neyther yitt the Lard of Dun his requeast to be contempned; and so did the hole multitude with thare preacheris stay.

In this meanetyme that the Preacheouris ware summoned, to wit, the secound of Maij 1559, arryved JOHNE KNOX from France,[768] who ludgeing two nychtis onlie in Edinburgh, hearing the day appointed to his brethren, repared to Dundee, whare he earnestlie requyred thame, "That he myght be permitted to assist his brethrein, and to geve confessioun of his faith with thame:" which granted unto him, [he] departed unto Sanct Johnestoun with thame; whare he began to exhorte, according to the grace of God granted unto him. The Quein, perceaving that the preachearis did nott compeir, began to utter her malice; and notwythstanding any requeist maid in the contrarie, gave commandiment to putt thame to the horne, inhibiting all men under pane of thare rebellioun to assist, conforte, receave, or maynteane thame in any sorte. Whiche extremitie perceaved by the said Lard of Dune, he prudentlie withdrew himself, (for otherwyes by all appearance he had not eschaped empresonement;) for the Maister of Maxwell,[769] ane man zelous and stout in God's caus, (as then appeired,) under the cloak of ane uther small cryme, was that same day committed to warde, becaus he did boldlie affirme, "That to the uttermost of his power, he wold assist the preachearis and the congregatioun; notwythstanding any sentence whiche injustlie was, or should be, pronunced against thame. The Lard of Dun, cuming to Sanct Johnestoun, expounded the caise evin as it was, and did conceill nothing of the Quenis craft and falshode. Whiche understand, the multitud was so enflammed, that neyther could the exhortatioun of the preacheare, nor the commandiment of the magistrat, stay thame from distroying of the places of idolatrie.

[SN: THE DOUN CASTING OF THE FREIRIS IN SANCT JOHNESTOUN.]

The maner whairof was this:[770] The preacheouris befoir had declaired, how odiouse was idolatrie in God's presence; what commandiment he had gevin for the destructioun of the monumentis thairof; what idolatrie and what abhominatioun was in the Messe. It chanced, that the next day, whiche was the ellevint of Maij, after that the Preachearis wer exyled, that after the sermoun whiche was vehement against idolatrie, that a preast in contempt wold go to the Messe; and to declair his malapert presumptioun, he wold opin up ane glorious tabernacle which stoode upoun the Hie Altare. Thare stoode besyde, certane godly men, and amonges otheris a young boy, who cryed with a lowd voce, "This is intollerable, that when God by his Worde hath planelie damned idolatrie, we shall stand and see it used in dispyte." The preast heirat offended, gave the chyld a great blow; who in anger took up a stone, and casting at the prcast, did hytt the tabernacle and brack doune ane ymage; and immediatlie the hole multitude that war about cast stones, and putt handis to the said tabernacle, and to all utheris monumentis of idolatrie; whiche thei dispatched, befoir the tent man in the toune war advertist, (for the moist parte war gone to dennar:) Whiche noysed abroad, the hole multitude convened, not of the gentilmen, neyther of thame that war earnest professouris, bot of the raschall multitude, who fynding nothing to do in that Churche, did run without deliberatioun to the Gray and Blak Freris; and nochtwythstanding that thei had within thame verray strong gardis keapt for thare defence, yitt war thare gates incontinent brust upe. The first invasioun was upoun the idolatrie; and thareafter the commoun people began to seak some spoile; and in verray deid the Gray Freiris[771] was a place so weall provided, that oneles honest men had sein the same, we wold have feared to have reported what provisioun thei had. Thare scheittis, blancattis, beddis, and covertouris wer suche, as no Erle in Scotland hath the bettir: thair naiprie was fyne. [SN: THAIR PROVISIOUN.] Thei wer bot awght personis in convent, and yitt had viij punscheonis of salt beaff, (considder the tyme of the yeare, the ellevint day of Maij,) wyne, beare, and aill, besydis stoare of victuallis effeiring thareto. The lyik haboundance was nott in the Blak Frearis;[772] and yitt thare was more then becam men professing povertie. The spoile was permitted to the poore: for so had the preacheouris befoir threatned all men, that for covetousnes saik none shuld putt thare hand to suche a Reformatioun, that no honest man was enriched thairby the valew of a groate. Thare conscience so moved thame, that thei suffered those hypocreattis tak away what thei could, of that whiche was in thare places. The Priour of Charter-howse was permitted to tack away with him evin so muche gold and silver as he was weall able to cary.[773] So was menis consciences befoir beattin with the worde, that thei had no respect to thare awin particulare proffeit, bot onlie to abolishe idolatrie, the places and monumentis thareof: in which thei wer so busye, and so laborious, that within two dayis, these three great places, monumentis of idolatrie, to witt, the Gray and Blak theves,[774] and Charter-housse monkis, (a buylding of a wonderouse coast and greatness,[775]) was so destroyed, that the walles onlie did remane of all these great edificationis.

[SN: A GODLY VOW.]