Chapter VII: Appendix (7)

The Sermone finisched, it was declared be the same Minister, (maker thareof,) that the Lords of Secrete Councell had given charge and power to the Kirkis of Lauthiane, to chuse MR. JOHNE SPOTTISWODE[312] Superintendent; and that sufficient warning was made be publict edict to the Kirks of Edinburghe, Linlythgow, Striveling, Tranent, Hadingtoun, and Dunbar; as also to Earles, Lords, Barones, Gentilmen, and uthers, having, or quho micht clame to have voite in Electioun, to be present that day, at that same hour; And, tharefore, inquisitioun was made, Quho wer present, and quho wer absent.

[312] Mr. John Spottiswood was born about the year 1510, and was
educated at Glasgow. His name occurs in the University records, as
incorporated in 1534, being designed "Servus domini Rectoris." In 1536
he had taken his degree as Master of Arts. He is said to have been in
England from 1538 to 1543, and to have returned with the Earl of
Glencairn. In 1548 he was presented to the Vicarage of Calder. Having
early joined the Reformers, he was nominated as Superintendent of
Lothian in July 1560, and was admitted, agreeably to the above form,
9th March 1561, without resigning his charge as minister of Calder.
(Wodrow Miscellany, vol. i. p. 367.) He may, with much more truth, be
said to have "continued in this holy function, with the approbation of
all good men, till his death," than to "have exercised fully the
power, and discharged faithfully the office of a Bishop, though under
another style;" (Life prefixed to Spottiswood's History, Lond. 1655,
folio.) The office of Superintendent was merely temporary; and he
himself displayed no assumption of authority over his brethren in the
ministry, nor aspired after Episcopal dignity. He died 5th December
1585. His eldest son, who became his successor as Minister of Calder,
was ultimately Archbishop of St. Andrews, and Lord Chancellor of
Scotland.

Efter was called the said Mr. Johne, quho answering; the Minister demanded, Gif ony man knew ony cryme or offence to the said Mr. Johne, that mycht unabill him to be called to that office? And this he demanded thryis. Secundlie, Questioun was moved to the haill multitude, If thair was ony uther quhome they wald put in Electioun with the said Mr. Johne. The pepill wer asked, If they wald have the said Mr. Johne Superintendent? If they wald honour and obey him as Christis Minister? and comfort and assist him in every thing perteining to his Charge? They Answerit.--We will; and we do promeis unto him sick obedience as becumethe the scheip to give unto thair Pastour, sa lang as he remains faythfull in his office.

The Answers of the Pepill, and thair consents receaved, thir Questiouns wer proponit unto him that was to be elected.

Questioun.--Seing that ye hear the thrist and desyre of this people, do ye not think yourself bound in conscience befoir God to support thame that so earnestly call for your comfort, and for the fruit of your labours?

Answer.--If anie thing wer in me abill to satisfie thair desyir, I acknowledge myself bound to obey God calling by thame.

Questioun.--Do ye seik to be promoted to this Office and charge, for ony respect of warldly commoditie, riches or glory?

Answer.--God knawes the contrarie.

Questioun.--Beleve ye not that the doctrine of the Propheits and Apostles, conteined in the buiks of the Auld and New Testaments, is the onely trew and most absolute foundatioun of the universall Kirk of Christ Jesus, insamekill that in the same Scriptures ar conteined all things necessary to be beleved for the salvatioun of Mankind?

Answer.--I verely beleve the same, and do abhorre and utterly refuis all Doctrine alleged necessary to Salvatioun, that is not expressedly conteined in the same.

Questioun.--Is not Christ Jesus Man of Man, according to the flesche, to wit, the Sone of David, the Seid of Abrahame, conceaved by the Holy Ghost, borne of the Virgin Marie his mother, the onely Head and Mediatour of his Kirk?

Answer.--He is, and without him thair is nouther salvatioun to man, nor lyfe to angell.

Questioun.--Is not the same Lord Jesus, [the] onely trew God, the Eternall Sone of the Eternall Father, in quhome all that sall be saved wer elected befoir the foundatioun of the world was layd?

Answer.--I confes and acknawlege him in the unitie of his Godheid, to be God above all thingis, blessit for evir.

Questioun.--Sall not they quhome God in his eternall councell hes electit, be callit to the knawlege of his Sone, our Lord Jesus? And sall not they, quho of purpoise are elected in this lyfe, be justified? And is not justificatioun and free remissioun of sinnes obtained in this lyfe by free grace? Sall not this glorie of the sonnes of God follow in the generall resurrectioun, quhen the Sone of God sall appeir in his glorious majesty?

Answer.--I acknawlege this to be the doctrine of the Apostles, and the most singular comfort of God's childrein.

Questioun.--Will ye not contein yourself in all doctrine within the boundes of this foundatioun? Will ye not study to promote the same, alsweill by your lyfe as by your doctrine? Will ye not, according to the graces and utterance that God sall grant unto yow, profes, instructe, and mantene the purity of the doctrine, conteined in the sacred Word of God? And, to the uttermost of your power, will ye not ganestand and convince the gaynsayers and teichers of mennis inventiouns?

Answer.--That I do promeis in the presence of God, and of his congregatioun heir assembled.

Questioun.--Knaw ye not, that the excellency of this office, to the quhilk God hes called yow, requires that your conversatioun and behaviour be sick, as that ye may be irreprehensible; yea, even in the eyis of the ungodly?

Answer.--I unfaynedly acknawlege, and humilly desyre the Kirk of God to pray with me, that my lyfe be not scandalous to the glorious Evangell of Jesus Christ.

Questioun.--Becaus ye are a man compassed with infirmities, will ye not charitably, and with lawlines of spirit, receave admonitioun of your Brethrein? And if ye sall happin to slyde, or offend in ony point, will ye not be subject to the Discipline of the Kirk, as the rest of your Brethrein?

The Answer of the Superintendent, or Minister to be elected.--I acknawlege myself to be a man subject to infirmity, and ane that hes neid of correctioun and admonitioun; and tharefoir I maist willingly submit and subject my self to the hailsume disciplin of the Kirk; yea, to the discipline of the same Kirk by the quhilk I ame now called to this office and chairge; and heir in God's presens and youris do promeis obedience to all admonitiones, secretly or publickly gevin; unto the quhilk, if I be found inobedient, I confes myself most worthie to be ejected not onely from this honour, bot also frome the society of the Faythfull, in cais of my stubburnnes: For the vocatioun of God to bear charge within his Kirk, makethe not men tyrantes, nor lordis, but appoynteth thame Servandis, Watchemen, and Pastoris of the Flock.

This ended, Questioun man be asked agane of the Multitude.

Questioun.--Require ye ony farther of this your Superintendent?

If no man answer, let the Minister proceid. Will ye not acknawlege this your Brother, for the Minister of Christ Jesus? Will ye not reverence the word of God that proceids fra his mouthe? Will ye not receave of him the sermone of exhortatioun with patience, not refuising the hailsome medicine of your saules, althocht it be bitter and unpleising to the flesche? Will ye not finally, mantene and comforte him in his ministry, against all sick as wickedly wald rebell against God and his holy ordinance?

The Peple answereth.--We will, as we will answer to the Lord Jesus, quho hes commandit his Ministeris to be had in reverence, as his ambassadours, and as men that cairfully watche for the salvatioun of our saullis.

Let the Nobility also be urged with this.--Ye have heard the dewty and professioun of this your Brother, by your consentis appointit to this charge; as also the dewty and obedience, quhilk God requireth of us towards him heir in his ministry: Bot becaus that neyther of bothe are abill to performe ony thing without the especiall grace of our God in Christ Jesus, quho hes promeised to be with us present, even to the consummatioun of the world; with unfayned hairtis, let us crave of him his benedictioun and assistance in this work begun to his glory, and for the comfort of his Kirk.

THE PRAYER.

O LORD, to quhome all power is gevin in heavin and in eirthe, thow that art the Eternall Sone of the Eternall Father, quho hes not onely so luifit thy Kirk, that for the redemptioun and purgatioun of the same, thow hes humilled thyself to the deyth of the Croce; and thareupoun hes sched thy most innocent bluid, to prepair to thyself a Spous without spott; bot also, to retein this thy most excellent benefite in memory, hes appointed in thy Kirk, Teichears, Pastores, and Apostles, to instruct, comfort, and admonische the same: Luk upoun us mercifully, O Lord, thow that onely art King, Teicher, and Hie Priest to thy awin flock; and send unto this our Brother, quhome in thy name we have chairged with the cheif cair of thy Kirk, within the boundis of Louthiane, sick portioun of thy Holy Spreit, as thareby he may rychtly devyde thy word to the instructioun of thy flocke, and to the confutatioun of pernitious erroures, and damnable superstitiones. Give unto him, gude Lord, a mouthe and wisdome, quhareby the enemies of thy truthe may be confounded, the wolfis expellit, and driven from thy fauld, thy scheip may be fed in the wholsum pastures of thy most holy word, the blind and ignorant may be illuminated with thy trew knawlege: Finally, That the dregis of superstitioun and idolatry quhilk yit restis within this Realme, being purged and removed, we may all not only have occasioun to glorifie thee our onely Lord and Saviour, but also dayly to grow in godlines and obedience of thy most holy will, to the destructioun of the body of synne, and to the restitutioun of that image to the quhilk we wer anes created, and to the quhilk, efter our fall and defectioun, we ar renewed by participatioun of thy Holy Spirit, quhilk by trew fayth in thee, we do profes as the blissit of thy Father, of quhome the perpetuall incres of thy graces we crave, as by thee our Lord and King, and onely Bischope, we are taucht to pray, saying, "Our Father that art in hevin, &c."

* * * * *

The prayer ended, the rest of the Ministers, if ony be, and Elders of that Kirk present, in signe of thair consents, sall tak the elected by the hand, and then the cheif Minister sall gif the benedictioun, as follows:--

GOD, the Father of our Lord Jesus Christ, quho hes comanded his Evangell to be preiched, to the comfort of his Elect, and hes called thee to the office of a Watchman over his peple, multiply his graces with thee, illuminat thee with his Holy Spirit, comfort and strenthen thee in all vertewe, governe and guyde thy ministry, to the prayse of his holy Name, to the propagatioun of Christis kingdome, to the comforte of his Kirk, and finally, to the plain dischairge and assurance of thy awin conscience in the day of the Lord Jesus; to quhome, with the Father, and the Holy Ghost, be all honour, prayse, and glory, now and ever. So be it.

THE LAST EXHORTATIOUN TO THE ELECTED.

Take heid to thy self, and unto the Flock comitted to thy chairge; feid the same cairfully, not as it wer of compulsioun, bot of very love, quhilk thow bearest to the Lord Jesus. Walk in simplicity and purenes of lyfe, as it becumethe the trew servand and ambassadour of the Lord Jesus. Usurpe not dominioun nor tyrranicall impyre over thy brethrein. Be not discouraged in adversity, bot lay befoir thyself the example of Propheits, Apostles, and of the Lord Jesus, quho in thair ministry susteaned contradictioun, contempt, persecutioun and deyth. Feir not to rebuik the warld of sinne, justice, and jugement. If ony thing succeid prosperously in thy vocatioun, be not puft upe with pryde; nether yit flatter thy self as that the gude succes proceided from thy vertew, industry, or cair: Bot let ever that sentence of the Apostle remane in thy hairt; "Quhat hes thou, quhilk thou hes not receavit? If thou hes receivit, quhy gloriest thou?" Comfort the afflicted, support the puir, and exhort utheris to support thame. Be not solist for things of this lyfe, bot be fervent in prayer to God for incress of his Holy Spirit. And finally, behave thyself in this holy vocatioun, with sick sobriety, as God may be glorified in thy ministry: And so sall thow schortly obtein the victory, and shall receave the crown promeised, quhen the Lord Jesus sall appeir in his glory, quhois Omnipotent Spirit assist thee and us unto the end. AMEN.

Then sing the 23d Psalme.

THE ORDOUR OF THE ELECTIOUN OF ELDERIS AND DEACONIS
IN THE PRIVIE KIRK OF EDINBURGH, IN THE BEGYNNING,
QUHEN AS YET THAIR WAS NO PUBLICT FACE OF A KIRK,
NOR OPEN ASSEMBLIES, BOT SECREIT AND PRIVIE CONVENTIOUNIS
IN HOUSES, OR IN THE FEILDS.[313]

[313] As stated at page 143, the following Order of the Election of
Elders and Deacons is not contained in the MS. 1566, or in
Vautrollier's edition; but, has been supplied from MS. G.

BEFOIR that thare wes ony publict face of a trew Religioun within this Realme, it pleised God of his grit mercie, to illuminat the hairts of mony privat persones, so that they did perceave and understand the abusses that wer in the Papisticall Kirk, and thareupoun withdrew thameselfis from participatioun of thare idolatrie. And becaus the Spirit of God will never suffer his awne to be idle and voyde of all religioun, men began to exercise thameselfis in reading of the Scriptures secreitly within thair awne houses; and varietie of persones culd not be keipt in gud obedience and honest fame, without Oversiers, Elders, and Deacones: And so begane that small flocke to put thameselfis in sick ordour, as if Christ Jesus had planely triumphed in the middes of thame by the power of his Evangell. And thay did elect sum to occupie the supreame place of exhortatioun and reading, som to be Elderis and helperis unto thame, for the oversight of the flocke: And some to be Deacones for the collectioun of almes to be distributed to the poore of thair awne bodie. Of this small begyning is that Ordour, quhilk now God of his grit mercie hes gevin unto us publictlie within this Realme. Of the principalls of thame that wer knowne to be men of gude conversatioun and honest fame in the privy Kirk, wer chosen Elders and Deacones to reull with the Minister in the publike Kirk; quhilk burdene thay patiently susteaned a yeir and mair: And then, becaus they could not (without neglecting of thair awen private houses) langer wait upoun the publict charge, they desyred that they micht be releaved, and that uthers micht be burdeined in thair roume: Quhilk was thocht a petitioun ressonabill of the haill Kirk. And tharefore it was granted unto thame, that thay sould nominat and gif up in electioun sick personages as thay in thair consciences thocht maist apte and abill to serve in that charge; provyding that they sould nominate double moe personis then war sufficient to serve in that charge, to the end that the haill Congregatioun micht have thair free vote in thair Electioun.

And this Ordour hes bene ever observed sen that tyme in the Kirk of Edinburgh; that is, that the auld Sessioun befor thair departure, nominat twenty-four in Electioun for Elders, of quhom twelve ar to be chosen, and thirty-two for Deacounes, of quhome sixteen ar to be elected; quhilk persones ar publictly proclaimed in the audience of the haill Kirk, upoun a Sonday befoir none, efter sermone; with admonitioun to the Kirk, that if ony man knaw ony notorious cryme or caus that micht unabill ony of these persones to enter in sick vocatioun, that they sould notifie the same unto the Sessioun the next Thursday: Or if ony knaw any persones mair abill for that charge, they sould notifie the same unto the Sessioun, to the end that na man eyther present or absent (being ane of the Kirk) suld complayne that he was spoyled of his liberty in electioun.

The Sonday following befoir none, in the end of the Sermone, the hole Communicants ar commandit to be present efternone, to gif thair votes, as they will answer befoir God, to sick as they esteme most abill to beir the charge of the Kirk with the ministers. The votes of all being receaved, the scroles of all ar delyvered to any of the ministers, quho keips the same secreit fra the sicht of all men till the next Thursday; and then in the Sessioun he produces thame, that the voites may be counted, quhare the moniest voites, without respect of persones, have the first place in the Eldership, and so proceiding till the number of twelve be compleit; so that if a puir man exceid the riche man in votes, he preceids him in place; and it is called the first, secound, and thrid Elder, even as the votes answereth. And this same is observed in the electioun of Deaconis.

The Fryday efter the jugement is tane quhat persones ar elected for Elders and Deacones to serve for that yeir; the minister efter his sermone, reids the same names publictly, and gives commandment openly, that sick persones be present the next Sonday at sermone befoir none, in the place to be appointed for thame, to accept of that charge that God by plurality of votes had layd upoun thame. Quho being conveined, the Minister efter sermone reids the names publictly, the absents (if ony be) ar noted, and these quho ar present ar admonisched to consider the dignity of that vocatioun, quhareunto God hes called thame; the dewty that they aucht to the pepill; the danger that lyes upoun thame, if they be found negligent in thair vocatioun: And finally, the dewty of the people towards the persons elected. Quhilk being done, this Prayer is red:--

THE PRAYER IN THE ELECTIOUN OF THE ELDERIS.

O Eternall and everlasting God, Father of our Lord Jesus Christ, quho, of thy infinite gudeness and mercy, hes chosin to thy self a Kirk of the lost seid of Adame, quhilk thow hes ever reulled by the inspiratioun of thy Holie Spirit; and yet not the less, hes always usit the ministry of men, alswell in preiching of thy word, and administratioun of thy sacraments, as in gyding of thy flock, and provyding for the puir within the same, as in the Law, Propheits, and in thy glorious Evangell we have witnesses: Quhilk ordour, O Lord, thow of thy mercie hes now restoired unto us agane efter that the publict face of the Kirk hes bene deformed by the tyrany of that Romane Antichrist. Grant unto us, O hevinly Father, hairts thankfull for the benefites quhilks we have receaved, and give unto these our brethrein, elected unto thir charges within thy Kirk, sick abundance of thy Holie Spirit, that they may be found vigilant and faythfull in that vocatioun, quharunto thow of thy mercy hes callit thame. And albeit, O Lord, these small begynings ar contemned of the proude world, yet, O Lord, do thow for thy awne mercies sake, bless the same in sick sorte that thy godlie name may be glorified, superstitioun and idolatry may be ruited out, and vertue may be planted, not onely in this generatioun, bot also in the posterity to cum. AMEN. Grant us this, mercifull Father, for Christ Jesus thy Sones saik, in quhose name we call unto thee, as he hes taucht us, saying, _Our Father_, &c.

* * * * *

And so efter the rehersall of the beleif, efter the quhilk sall be sung this portioun of the 103 Psalme, ver. 19. _The hevins hie ar maid the seat_,[314] and so forth to the end of that Psalme. Efter the quhilk sall this schort Admonitioun be given to the elected:--

[314] That is, according to the old version of the Psalms, by
Sternhold and others, which continued in public use in Scotland until
the year 1650. The earliest edition is that printed at Edinburgh by
Robert Lekprevik, 1565, along with the Common Prayers and Calvin's
Catechism: See notices and extracts in the Appendix to Baillie's
Letters and Journals.

Magnifie God, quho hes of his mercy callit yow to ruill within his Kirk: Be thankfull in your vocatioun: Schaw yourselfis zealous to promote verity: Feir not the faces of the wicked, bot rebuik thair wickitnes: Be mercifull to the puir, and support thame to the uttermost of your power; and so sall ye receave the benedictioun of God, present and everlasting. God save the Kingis Majestie, and gif unto him the Spirit of sanctificatioun in his young age: Blesse his Regent, and sick as assist him in upricht counsaill, and eyther fruitfully convert, or suddanely confound the enemies of trew religioun, and of this afflicted Comoun-welthe. AMEN.

As the servandis of God uprychtlie travellit to haif vice punissit and verteu plantit, so did the Devill ever steir up some in the contrair of baith. Thair was a law maid aganis fornicatouris and adulteraris,[315] that the ane and the uther suld be cartit throcht the townis, and so banissit, till that thair repentance wes offerit and receavit. And albeit this wes nott the severitie of Goddis law, especiallie aganis adulteraris, yet wes it a greit brydill to malefactouris; quhairat the wickit did wonderouslie storme. It chancit that ane Sandersoun, a fleschour, wes deprehendit to haif put away his lauchfull wyffe, (under cullour that he was lauchfullie partit efter the maner of the Papisticall religioun,) and haid takin to him ane uther in [his] housse. The complaynt and sclander proponit to the Kirk, and tryall takin that he wes nott maryit with the secund woman, nather that he wes able to prove that he wes devorcit by any ordour of law from the first, he wes committit in the handis of the Magistratis, quha, according to the lawis, commandit him to be cartit. Bot the raschall multitude, enflambit be some ungodlie craftismen, maid insurrectioun, brake the carte, boistit the officiaris, and tuke away the malefactour. This wes the begyning of farther evillis, as we will efter heir.

[315] There were several Acts against immorality passed about this
time, in Parliament, and in the Civil as well as Ecclesiastical
Courts. One of these Acts of the Town Council of Edinburgh, when about
to be enforced against a delinquent in the person of John Sanderson,
Deacon of the Fleshers, led to the tumult to which Knox refers. On the
22d November 1560, "The quhilk day the Baillies and Counsale being
convenit in the Over Counsale House of the Tolbuith of this bur^t.
Comperit William Harlay, dekin of the Hammarmen, and certane uthir
craftismen, and desyrit the decreit and sentence gevin aganis Jhone
Sandersone, dekin of the Fleschouris, decernying him to be cartit
throuch the town, and thairafter banischit the samyn, for his manifest
adulterie committit with Margaret Lyell, to be continewit quhill the
morne: Quhilk the Provost, Baillies, and Counsale foresaid grantit,
and thairupoun the said William askis instruments."

On the following day the Council having adhered to their resolution
that the sentence against Sanderson should be carried into effect;
this was so much resented by the craftsmen of the town as a dishonour,
that they assembled in a tumultuous manner, broke up the prison, and
set him at liberty. The Magistrates having immediately complained to
the Lords of the Secret Council, several persons connected with this
tumult, were apprehended and imprisoned in the Castle of Edinburgh.
There are several entries in the Town Council Records on this subject:
see the account given in Maitland's History of Edinburgh, p. 20.

[Sidenote: AMBASSADOUR FRA FRANCE, AND HIS DEMANDIS.]

In the meantyme, quhill Lord James (we say) wes in France, thair came ane Ambassadour frome France,[316] subornit, na doubt, with all craft that mycht truble the Estait of the Religioun. His demandis wes 1. That the league betwix us and Ingland suld be broken: 2. That the ancient league betwix France and Scotland suld be renewit: And, 3. That the Bischops and Kirkmen suld be reponit in thair formair places, and be sufferit to intromet with thair levingis. The Counsall delayit answer to the Parliament appoyntit in May. In the meantyme the Papistis of Scotland practisit with him. The Erlis of Huntlie, Atholl, Bothwell, and utheris, intendit to haiff takin Edinburgh befoir the said Parliament. The haill Bischoppis assemblit, and held counsall in Striveling. Some quhispering thair wes, that the Duke and the Bischop of Sanctandrois were too familiare; and some feared that the auctoritie of the Quene suld haif bene usurpit, be ressone of her absence, and that the Duke wes secound persone, for thairat haid some of his preissit immediatlie efter the death of the King of France. The Protestantis thairof advertised, preventit thame, and came to Edinburgh. The Erle of Arrane stude constant with his brethrene. Thair war some that cairfullie and panefullie travellit that nathing prejudiciall to the Quenis auctoritie, suld be done in absence of the Lord James; to quhom the Quene hes recompensit evill for gude service. Maister James Makgill,[317] in that poynt did baith stoutlie and treulie; for Johne Knox and he war than fallin in familiaritie, in quhilk thay yet contineu, 20 Octobris 1567,[318] be ressone that the said Maister James haid embrasit the Religioun, and professit it publiclie.

[316] The Ambassador here spoken of was Mons. de Noailles, Master of
Requests, who had formerly been Ambassador in England. (Hardwicke's
State Papers, vol. i. p. 157.) He arrived on the 11th of March, and
returned on the 7th of June 1561. (Diurnal of Occurrents, pp. 64,
282-3.)

[317] Mr. James Makgill or M'Gill, eldest son of Sir James Makgill,
Provost of Edinburgh.

He was educated at St. Andrews, having been incorporated in St.
Leonard's College in 1532. He probably took his Master's degree, and
completed his studies at some foreign University. On the 1st March
1549-50, he was admitted an Advocate. On the 25th June 1554, he was
advanced to be Clerk-Register; and continued to be employed in various
public affairs. He joined the Reformers, but on account of his concern
in the murder of David Riccio, 9th March 1566, he fled from Edinburgh,
and his situation as Clerk-Register was conferred upon Sir James
Balfour. Upon a vacancy, in December 1567, after the accession of the
Regent Murray to power, Makgill was restored, and he continued in
office till 1577. He died in 1579. (Senators of the College of
Justice, p. 99.)

[318] This date occurs in the text; and the set or quire in this place
was no doubt transcribed about that time.

[Sidenote: SOME SAYIS HIS NAME IS KYLLONE]

The Papistis and Bischoppis, dissapoyntit of thair principall purpose and interpryse did yet mak broillie for trouble; for the raschall multitude war stirred up to mak a Robene Hude,[319] quhilk enormitie wes of mony yeiris left and dampnit by statute and act of Parliament. Yit wald thay nott be forbiddin, bot wald disobey and truble the Towne, especiallie upone the nycht. Quhairat the Baillies offendit, tuke fra thame some swerdis and an enseynze, quhilk wes occasioun that thay that same nycht maid a mutinye, keippit the portis of the towne, and intendit to have persewit some men within thair awin housses; bot that, upoun the restitutioun of thair swerdis and enseynze, wes stayit. Bot yit thay ceassit nott to molest, alsweill the inhabitantes of Edinburgh as diverse countrey men, taking frome thame money, and threitnyng some with farder injureis. Quhairwith the Magistratis of the towne, heychtlie offendit, tuke mair diligent heid to suche as resortit to the towne, and so apprehendit ane of the principall of that misordour, namit Gillone,[320] a cordinare, quhome thai put to ane assisse; [and being convicted, for he could not be absolved,][321] (for he wes the cheif man that spoillit Johnne Mowbray of ten crownis of the Sone,) thai thocht to have execute jugement upone him, and so erected a jebbete beneath the Croce. But, quhidder it came by pactioun with the Provest and some uther, or by instigatioun of the Craftismen, quha ever haif bene bent too muche to mayntene suche vanitie and ryotousnes, we fullie knaw nott, but suddandlie thair did ryse a tumult; the Tolbuyth wes brokin up, and not onlie the said Gillone, quho befoir wes dampnit, wes violentlie takin furth, bot also all uther malefactouris wer set at fredome; the jebbete wes pullit downe, and dispitfullie brokin; and thairefter, as the Provest and some of the Counsall assemblit to the Clerkis[322] chalmer for consultatioun, the haill rascall [multitude] bandit togidder, with some knawin unhonest[323] craftismen, and intendit invasioun of the said chalmer. Quhilk perceavit, the Provest, and such as wer in his cumpany, past to the Tolbuyth, suspecting nothing that thai wald haif bene sa enragit that thai wald mak new persute, efter that thai had obtenit thair intent: Bot thai wer suddandlie deceavit, for from the Castelhill thai come with violence, and with stanis, gunnis, and such uther weaponis as thei had, began to assault the said Tolbuyth, ran at the dure of it, quhilk that parte by stanis cast from above, and partlie by a pystoll schott by Robert Norwell, quhilk hurt ane Twedy, thai wer repulsit [fra the door]; bot yit ceassit not thai to cast and schute in at the wyndowis, threitnyng deith to all that war within. And in verray deid the malice of the craftismen, quho wer suspectit to be the occasioun of that tumult, bare na gude will to dyvers of thame that wes with the Provost.

[319] During the festivities of the month of May, the games of Robin
Hood were attended with so much disorderly license, that they were
ordered to be suppressed by an Act of the Scotish Parliament in 1555.
It is not easy, however, to abolish long continued customs; and
complaints to the General Assembly for their continued observance were
made until the close of the 16th century. Of the tumult that took
place in Edinburgh, on the 21st of June 1561, a very minute and
interesting account is preserved in the Diurnal of Occurrents, pp.
283-4.

Several persons were brought to trial on account of these riots. On
the 20th July 1561, Robert Hannay, smith, and nine others were tried,
as art and part in choosing George Durye in the month of April last,
and calling him Lord of Inobedience, and for rioting on Sunday the
12th May. (See Pitcairn's Criminal Trials, vol. i. p. 409.) And James
Fraser, sadler, and five others, were tried on the 8th of August, on
account of the riots in the month of July. (Ib. p. 410.)

[320] In MS. G, "Kyllone:" Vautr. edit. makes the name "Balon." In the
Diurnal of Occurrents, he is called James Killone and Kellone, at p.
65, but James Gilloun and Gillone, at p. 283.

[321] The words enclosed in brackets, omitted in MS. 1566, are
supplied from MS. G.

[322] Alexander Guthrie, city clerk.

[323] In MS. G, "and honest."

The argumentis that the Craftis wer the caus of that uproire, besydis thair first misordour that thai haid usit befoir, in tackin Sandersoun from the exectioun of punishment, are twa. The formar, Archibald Dewar, Patrik Schange, with uther five deaconis [of the craftis] come to Johnne Knox, and willit him to solist the Provest and the towne to delay the executioun: quho did answer, "That he haid sa oft solistit in thair favouris, that his awin conscience accusit him, that thai usit his labouris for na uther end, bot to be a patrone to thair impietie." For he haid befoir maid intercessioun for William Harlaw, James Frissall, and utheris, that wer convict of the formare tumult. Thai proudlie said, "That gif it was not stayit, bayth he and the Baillies suld repent it." Quhairto he answerit, "He wald not hurt his conscience for ony feir of man." And sa thai departit; and the tumult (as said is) immediatlie thairefter did aryse. The secund argument is, the tumult continewit fra twa at efter none till efter aucht at nycht. The Craftismen wer requyrit to assemble them selfis togidder for deliverance of thair Provest [and Baillies]; bot thai past to thair foure houris penny, and in thair jesting said, "Thai will be Magistratis allone, latt thame reule the multitude allone." And sa, contrair to the ayth that thai haid maid, thai denyit thair assistance, counsall, and conforte to thair Provest and Baillies; quhilk ar argumentis verray probable, that the said tumult raise by thair procurement. The end heirof was, that the Provest[324] and Baillies wer compellit to gif thair handwrittis, that thai suld never perseu ony of thame that war of that tumult, for ony cryme that wes done in that behalf. And this wes proclamet at the Croce efter nyne houris at nycht; and sa that truble quyetted. Bot the Nobilitie avowit, that thai suld not spare it; and sa a greit nomber of that factioun war absent frome the towne, till the arryvall of the Quene. The haill multitude wer haldin excomunicat, and war admittit to no participatioun of the sacramentis, unto suche tyme as thai satisfied the Magistratis, and maid humble sute unto the Kirk.

[324] Archibald Douglas of Kilspindie, filled the office of Provost of
Edinburgh in the year 1561. By a special mandate from Queen Mary,
dated 21st August 1562, Douglas was again chosen Provost of the City.
(Maitland's Hist. of Edinburgh, p. 24.)

* * * * *

[Sidenote: OF THE QUENE REGENTIS BURIALL.]

Off the deith of the Quene Regent, we haif befoir spokin,[325] but of hir buriall wes nothing herd; and it may appeir that suche matteris are unworthy of remembrance. Bot and gif all thingis salbe rychtlie weyit, we sall perceave Goddis just jugementis, how secreit that ever thai be. Befoir, we herd[326] the barbarous inhumanitie that wes usit at Leyth by the Frenche, quha exponed the naked carcasis of the slane, as it war in a spectacle, dispiting God. We herd, that this Quene Regent rejosit at the sycht; bot hir joy was suddandlie turned in sorrow, as we haif herd. The questioun wes moved of hir buriall. The Precheouris boldlie ganestude, that ony superstitious rytes suld be usit within that Realme, quhilk God of his mercy had begun to purge. And sa conclusioun wes takin, that hir buriall suld be deferred till farther advisement; and sa scho wes lappit in a cope of leid, and keipit in the Castell, fra the nynt of Junij,[327] unto the nyntene of October, quhen scho by pynouris wes caryed to a schip, and sa caryed to France. Quhat pompe wes usit thair, we nather herd nor yit regard. Bot in it we se, that scho that delited that utheris lay without buryall, gat it nether sa sone, as scho hir self (gif scho haid bene on the counsall in hir lyff) wald have requyred it, nather yit sa honorable in this realme, as sometymes scho lukit for. It may chance be a prognostication that the Guisians blude can nocht haif lang rest within this Realme.

[325] See supra, page 71.

[326] Ib. page 68.

[327] The 10th of July is the day usually assigned for the Queen
Regent's death: others say the morning of the 11th: See notices of the
Queen's death and funerals in the Appendix to the present volume.

[Sidenote: _NOTA._]

The Papistis, a little befoir the Parliament, resorted in diverse bandis to the towne, and began to brag, as that thai wald haif defaced the Protestantes. Quhilk thing perceaved, the brethrein assemblit togidder, and yeid[328] in such cumpanyes, and that in peciable maner, that the Bischoppis and thair bandis forsuyk the calsay. The brethrene understanding quhat the Papistis meant, convenit in counsall in the Tolbuyth of Edinburght, the xxvij of May, the yeir of God J^m V^c thre scoir and ane yeir; and efter consultatioun, concludit, that ane humble Supplicatioun suld be presentit unto the Lordis of Secreit Counsall, and unto the haill assemblie, that then wes convenit, in the quhilk suld thir subsequent heidis be required, and a law to pas thairupoun.

[328] In Vautr. edit. and MS. G, "and went."

* * * * *

First, That Idolatrie, and all monumentis thairof, suld be suppressit throwout the haill realme; that the sayaris, heiraris, mayntenaris, and usaris of the Messe, suld be punischit according to the Act of Parliament, as said is.

2. That speciall and certane provisioun be maid for the sustentatioun of the Superintendentes, Ministeris, Exhorters, and Readers. That Superintendentes and Ministeris suld be planted quhair nane war. That punyschment suld be appointed for suche as dissobeyid or contemned the Superintendentes in thair functioun.

3. That punischment may be appoynted for the abusaris of the sacramentis, and for the contempnaris of the same.

4. That na letteris of the Sessioun be gevin to answer or pay to ony persoun thair teyndis, without especiall provisioun, that the parrochinaris retene sa mekle in thair awin handis, as is appoynted to the ministrey; and that all suche as ar ellis gevin be called in, and dischargit; and lykewise that na Schireffis gif preceptis to that effect.

5. That nather the Lordis of Sessioun, nor ony uther Jugis, proceid upone suche preceptis or warnyngis, past at the instance of thame that of lait haif obtenit fewis of vicaragis, and personagis,[329] manses, and kirkyardis; and that sex aikkeris (gif so muche thairbe) of the gleib, be alwayis reserved to the minister, according to the appointment of the Buke of Disciplyne; and that everie minister may haif letteris thairupoun.

[329] In MSS. 1566, G, &c., and Vautr. edit. "personis."

6. That na letteris of the Sessioun, nor [any] utheris tak place, quhill the stipendis contened in the Buke of Disciplyne, for sustentatioun of the ministeris, be first consignat in the handis, at the leist, of the principallis of the parochinaris.

7. That punischement be appoyntit aganis sik as purchess, bringis hame, or executis within this Realme, the Paipis Bullis.

* * * * *

The tennour of the Supplicatioun wes this:--

PLEIS your Honouris, and the wisdomes of suche as ar heir
presentlie convenit with yow in Counsall, to understand,
that by mony argumentis we perceave quhat the pestilent
generatioun of that Romane Antichrist within this Realme
pretendis; to wit, that thai wald of new erect thair
idolatrie, tak upone thame to impyre abufe our conscience,
and so to command us, the trew subjectis of this Realme, and
suche as God of his mercy hes (under our Soverane) subjected
unto us, in all thingis to obey thair appetitis. Honestie
cravis, and conscience movis us, to mak the verray
secreittis of oure hertis patent to youre Honouris in that
behalf; quhilk is this, "That befoir that ever thai tyrantis
and dumb doggis impyre abufe us, and abufe suche as God hes
subjected unto us, that we the Barronis and Gentilmen
professing Christ Jesus within this Realme, ar fullie
determined to hasard lyffe, and quhatsoever we haif
received of our God in temporall thingis." Most humblie
thairfoir beseiking your Honouris, that suche ordour may be
takin, that we haif nott occasioun to tak agane the swerd of
just defence into oure handis, quhilk we haif willinglie
(efter that God hes gevin victorie, bayth to your Honouris
and us) resignit ovir in your handis; to the end, that
Goddis Evangell may be publiklie within this Realme
preached; the trew Ministeris thairof resonabillie sustened;
Idolatrie suppressed, and the committaris thairof punissit,
according to the lawes of God and man. In doing whairof,
your Honouris sall find us, nott onlie obedient unto yow in
all thingis lauchfull, but also reddy at all tymes to bring
under ordour and obedience, suche as wald rebell aganis your
just authoritie, quhilk, in absence of our Soverane, we
acknawlege to be in your handis. Beseiking your Honouris,
with uprycht jugement and indifferencie, to luyk upone thir
oure few Articles, and, by thir oure brethrein, to signifie
unto us suche answer agane, as may declair your Honouris
worthy of that place, quhairunto God (efter some dangeris
sustened) in his mercy hes called yow. And lett thir
ennemeis of God assure thameselfis, that gif your Honouris
put nocht ordour unto thame, that we sall schortlie tak
suche ordour, that thai salbe nather abill to do quhat thai
list, nather yit to leif upone the sweit of the browis of
suche as ar na debteris unto thame. Lett your Honouris
conceave na thing of us, bot all humble obedience in God.
Bott let the Papistis be yitt anys agane assured that thair
pryid and idolatrie we will not suffer.

(Directed fra the Assemblie of the Kirk, the 28th[330] of
Maij 1561, and send by thir brethrein,[331] the Maister of
Lindesay, the Laird of Lochinvar,[332] the Laird of
Pharnyhirst, the Laird of Quhittingham, Thomas Menzies
Provest of Abirdene, and George Lowell burges of Dundee.)

[330] In MSS. 1566, G, &c. "the 18." Vautr. edit. gives the correct
date, "28th:" see next page, note 4.

[331] The persons who formed this deputation from the General Assembly
to the Lords of Secret Council, were, (1.) Patrick Master of Lindesay,
who succeeded to the title of Lord Lindsay of Byres, on his father's
death in 1563; (2.) John Gordon of Lochinvar, in Kirkcudbrightshire;
(3.) Andrew Ker of Farnihurst, in Roxburghshire, ancestor to the Earls
of Lothian; (4.) William Douglas of Whittingham, in East Lothian, a
grandson of James second Earl of Morton, and afterwards one of the
Senators of the College of Justice; (5.) Thomas Menzies of
Pitfoddellis, who was Provost of Aberdeen, from 1547 to 1576, without
interruption; and, (6.) George Lovell, burgess of Dundee, whose name
has already occurred in Knox.

[332] In MS. 1566, "the Lard of Low^clewen."

Upone the quhilk requeist and Articles, the Lordis of Counsall foirsaid maid ane act and ordinance answering to everie heid of the foirsaid Articles,[333] and commandit letteris to be answerit thairupon, quhilk diverse ministeris raysit, as in the buykis of Secreit Counsall is yit to be found. And thus gat Sathan the secund fall, efter that he haid begun to truble the estait of the religioun, ones establissit by law. His first assault wes by the raschall multitude, opponying thame selfis to the punischement of vice: The secound wes, by the Bischoppis and thair bandis, in quhilk he thocht uterly to haif triumphit; and yit he in the end prospered wer[334] then ye haif herd.

[333] According to the "Booke of the Universall Kirk of Scotland,"
containing the Acts and Proceedings of the Assembly, the meeting was
held on the 26th of May; and the persons above-named were appointed on
the 28th to present the Supplication and Articles "tuitching the
Suppressioun of Idolatrie." The result of the application is thus
recorded:--

"Upoun the whilk Supplicatioun, Articles and sute thairof was grantit,
and followit be the Lords of Secreit Counsell, and Act and Ordinance
thairupon, with letters therupon, answering to every head of the said
Articles and Supplicatioun, at length specified in the Act of Secreit
Counsell made therupon; whilk is to be had in the hands of John
Johnstone, scrybe therof, and letters and publicatioun past therupon."

[334] In MS. G, &c. "prosperit worse."

For in this meyntyme, returnit fra France the Lord James,[335] quha, besyid his greit expensis, and the lose of ane box quhairin wes his secreit poise, eschapit a desparit danger in Pareise: for, his returning from our Soverane (quha then lay with the Cardinall of Lorane at Reims) understood[336] of the Papistis at Pareise, thai haid conspired some tresonable act aganis him; for thai intendit ather to besett his hous by nycht, or ellis to have assaulted him and his company as thai walkit upoun the streittis. Quhairof the said Lord James advertist by the Ryngrave,[337] by ressone of auld familiaritie quhilk wes betwix thame in Scotland, he tuke purpoise suddenlie and in gude ordour to depart from Pareise; as that he did, the secund day efter that he arrived thair. And yit culd he not depart sa secreitlie, bot that the Papistis haid thair prevy ambusches; for upone the Pont of Change[338] thai haid prepared ane processioun, quhilk met the said Lord and his cumpany evin in the teith; and knawing that thai wald not do the accustumat reverence unto thame and thair idolis, thai thocht thairupone to haif picked a quarrell; and sa as ane part passed by, without moving of hatt to ony thing that wes thair, thai haid suborned some to crye "Hugenottis," and to cast stanis. Bot God disapoynted thair interpryse; for the said Ryngraife, with other gentilmen, being with the Lord James, rebuykit the fulische multitude, and over raid some of the formaist; and sa the rest war dispersit; and he and his cumpany saiflie eschapit, and come with expeditioun to Edinburgh, quhill that yit the Lordis and assemblie wer togither, to the greit comfort of many godlie hertis, and to na litile astonischement of the wicked: for, fra the Quene oure Soverane he brocht letteris to the Lordis, praying thame to intertenye quyetnes, and to suffer na thing to be attemptit aganis the Contract of peace quhilk wes maid at Leyth, till her awin hame-cuming, and to suffer the religioun publictlie establissit to go fordward, &c. Quhairupone the saidis Lordis gaif answer to the Frenche Ambassadour, a negatyve to everie ane of his petitiouns.[339]

[335] Lord James Stewart (see page 142, note 3.) Queen Mary, in a
letter to Throkmorton, dated at Nancy 22d April 1561, declares that
Lord James who was then with her, had come without any special
mission: "Quant à Lord James qui est devers moy, il y est venue pour
son devoir, comme devers sa souveraine Dame, que je suis, sans charge
ou commission qui concerne autre chose que son droit." She was anxious
he should not return through England; and there can be no doubt, his
conduct was too much influenced by the English Court. See the letters
quoted by Mr. Tytler, vol. vi. pages 218 to 225. Lord James returned
from France before the end of May 1561. The Diurnal of Occurrents (p.
283) has the 19th of May; but according to a letter quoted by Mr.
Tytler, it appears that Lord James was in London on the 20th of that
month, but had reached Edinburgh on the 3d of June. (History, vol. vi.
p. 225.)

[336] In MS. 1566, "at Reins) understand."

[337] The Count Rheingrave had the command of the German troops which
formed one of the divisions of the French forces sent to Scotland in
1548. He distinguished himself at the sieges of Haddington and Dundee.
(Lesley's History, pp. 206, 207, 219, 223.) He returned to France in
1549, but it seems doubtful whether he again visited this country. He
appears to have settled in France. John Philip Rheingrave, Count
Palatine of the Rhine, before 1554, married an heiress, Jean de
Genoüillac, the widow of Charles Seigneur de Crussol, Vicomte d'Uzés.
(Anselme, Hist. Geneal. vol. iii. p. 768.) In December 1562, "the
Rhyngrave lost fourscore of his horsemen," or, "reisters," when
Harfleur was taken by the English. (Wright's Queen Elizabeth, vol. i.
pp. 119-120.)

[338] In MS. G, "upon the Change-brig;" Vautrollier's edition makes
it, "upon the point of change." The place referred to was the
principal bridge in Paris, across the river Seine, formerly known as
the _Grand Pont_. It takes its name, _Pont au Change_, from the
_changeurs_ or money-brokers who resided there, so early as the 12th
century; but the houses upon the bridge were finally removed in 1788,
by order of Louis XVI.

[339] See _supra_, page 156.

And First, That France haid not deserved at thair handis, that ather thai or thair posteritie, suld enter with thame agane in ony league or confideracie, offensive or defensive, seying that sa tratrouslie and crewallie, thai haid persecuted thame, thair Realme and liberteis, under pretense of amitie and mariage.

Secundlie, That besydis thair conscience, thai culd not tak suche a warldlie scheme, as without offence committit, to breke the league, quhilk in Goddis name thai haid maid with thame, quhom he haid maid instrumentis to set Scotland at fredome from the tyranny of the Frenche, at the leist of the Guisians and thair factioun.

And last, That suche as thai callit Bischoppis and Kirkmen, thai knew nather for pastouris of the Kirk, nather yit for ony just possessouris of the patrimonye thairof; bot understude thame perfitlie to be wolves, theaves, murtheraris, and idill-belleis: And thairfoir, as Scotland haid forsakin the Pape and Papistrie, sa culd thai not be debttouris to his fore-sworne vassallis.

* * * * *

With thir answeris departit the said Ambassadour.[340] And the Lordis of Secreit Counsall maid ane act, that all places and monumentis of ydolatrie suld be destroyit.[341] And for that purpose wes directed to the West, the Erle of Arrane, having joyned with him the Erlis of Argyle and Glencarne, togidder with the Protestantes of the West: quha burnt Paislay,[342] (the Bischope [of Sanctandrois, quha was Abbot thareof,][343] narrowlie eschapit,) kest doun Failfurd,[344] Kilwynnyng,[345] and a part of Corsragwell.[346] The Lord James wes appointed to the North, quhair he maid sick reformatioun, as nathing contentit the Erie of Huntlie, and yet seemed he to approve all thingis. And thus God sa potentlie wrocht with us, sa lang as we dependit upone him, that all the warld mycht se his potent hand to mayntene us, and to feght aganis oure ennemeis; yea, most to confound thame, quhen that thay promest to thame selfis victory without resistance. "Oh! that we suld rychtlie considder the wonderouse werkis of the Lord oure God."

[340] Monsieur de Nouailles left Edinburgh on the 7th June 1561.
(Diurnal of Occurrents, p. 64.)

[341] As Knox has enjoyed more than his full share of credit for
destroying the ecclesiastical buildings of this country, I may be
permitted to call the reader's attention to Dr. M'Crie's remarks on
the "Alleged Excesses of the Reformers," in his notes to the Life of
Knox, vol. ii. pages 450-456. But it might not be difficult to show
that the actual devastations committed by the Reformers have been
greatly exaggerated. The object they had in view was not to destroy
the buildings, but to remove objects of idolatrous worship and
superstition. It should also be remembered, that the revenues
appropriated for keeping such buildings in repair, being diverted to
other channels, these large and imposing edifices, more suited for the
services of the Romish Church than the simpler forms of Presbyterian
worship, were allowed to fall into utter ruin. When portions were
restored to serve as parish churches, this was too often done but
little in accordance with their original richly decorated style of
architecture.

[342] The Monastery of Paisley, in the shire of Renfrew, was not
wholly destroyed, as the nave of the church, with its aisles, remain
very entire, and have continued to be used as the collegiate church of
the Abbey Parish.

[343] The words inclosed within brackets, omitted in the MS. 1566, and
in Vautr. edit., are supplied from MS. G.--In vol. i.p. 124, it is
mentioned, that John Hamilton, who afterwards became Archbishop of St.
Andrews, had obtained the Abbacy of Paisley in the year 1525. In 1544,
he proposed to resign Paisley to his brother James, reserving to
himself the whole fruits of the benefice, with a right to re-enter to
it, should his brother predecease him. (Epist. Regum Scot. vol. ii. p.
212.) This arrangement probably was not confirmed; as the Abbot
eventually resigned the Commendatorship to Lord Claud Hamilton, third
son of James Duke of Chattelherault. This appears to have taken place
in 1553, when Lord Claud was aged eleven years; the Archbishop still
acting as Administrator in spiritual as well as temporal matters, till
the Commendator had attained the age of twenty-three. In various
deeds, so late as April 1565, the former continued to be styled "John,
&c. Archbishop of Sanctandrois, Primat and Legat of the haill Realme
of Scotland, and Abbot of the Abbay of Pasley." Lord Claud Hamilton
was the ancestor of the Earls of Abercorn.

[344] Only some inconsiderable remains now exist of the Monastery of
Failfurd, in the parish of Tarbolton, Ayrshire.

[345] Some portions of this stately building still exist, adjoining
the Parish Church of Kilwinning.

[346] The Abbay of Crossraguel, in the parish of Kirkoswald, about two
miles from Maybole, although in ruins, is preserved with great care,
and is more entire than any other monastic building in the West of
Scotland.

* * * * *

In the Treatye of Peace contracted at Leyth, thair war contened certane heidis that requyred the ratificatioun of baith the Quenis. The Quene of Ingland, according to hir promese, subscriptioun, and seill, without ony delay performit the same,[347] and sent it to oure Soverane by hir appoynted officiaris. Bot our Soverane (quhidder because hir awin craftie nature thairto moved hir, or that hir Uncles cheiff counsallouris sa wald, we knaw not) with mony delatouris frustrat the expectatioun of the Quene of Ingland; as by the copy of a Letter, sent from the Ambassadour of Ingland to his Soverane,[348] we may understand.