Chapter VIII: Appendix (8)

[347] The Treaty of Leith, as already noticed at pages 73-84, was
ratified by Queen Elizabeth, 20th September 1560: The Ratification is
printed in Rymer's Foedera.

[348] Sir Nicholas Throkmorton:--His correspondence, addressed to
Queen Elizabeth and Secretary Cecil, whilst English ambassador at the
Court of France, includes much curious and interesting matter relating
to Scotland. See in particular Dr. Forbes's Collection of State
Papers, Lond. 1740, 1741, 2 vols. folio: unfortunately the
intermediate portion of his Collections, from May 1560 to July 1562,
was never published. Throkmorton returned from France in 1564, and was
afterwards sent on more than one occasion to Scotland. He was made
Chamberlain of the Exchequer; and died in 1570.

At Pareis, the xxiij of Junij 1561.

"THE xviij of this present Junij, I send Sommer[349] to the Quene of Scottis for audience, quha appoyntit me to come to hir the same day efter denner; quhilk I did. To hir I did [remember] youre Majesteis hertlie recommendations, and declarit unto hir your Majesteis lyik glaidsomnes of hir recoverye of hir lait seikness, quhais want of helth, as it wes grevouse unto youre Majestie, so did yow congratulat and greitlie rejoise of the gude termes of helth scho wes presentlie in. After these offices, I put hir in remembrance agane quhat haid passed from the begynning, in the mater of youre Majesteis demand of hir ratificatioun, according to the proporte[350] of the said Treatie, alsweill by me at the first, as efterwart by my Lord of Bedfurd at his being heir, and alsua followed sensyne agane be me in audience, and by my letter to hir being in Lorane: adding heirto youre Majesteis farther commandiment; and recharge to me agane, presentlie to renew the same demand, as befoir haid bene done."

[349] "Mr. Somer," or Sommers, was a confidential agent or messenger
employed by Cecil, in his correspondence with the English Ambassadors
at the Court of France.

[350] In MS. 1566, "propertie."

[Sidenote: ANSURE.]

[Sidenote: CRAFTIE DEALLAR; THOU NEVER RESPECTED THEM FARTHER THEN THAI MYCHT SERVE TO THY CORRUPT AFFECTIONS.]

[Sidenote: THIS WES A SECREIT LARDON.]

[Sidenote: SCHO MENT SCHO WALD SEIK A SAIF CONDUCT.]

[Sidenote: * EVER QUHILL THAT SCHO MAY SCHAW HIR EVILL WILL][351]

[351] This marginal note forms part of the text in MS. G. It evidently
is one of those remarks of the author which form a kind of running
commentary by Knox on this communication. They are contained in
Vautrollier's edition; but not in MS. G, with the exception of this
marginal addition.

[Sidenote: GIF FRANCE WALD HAIF SUSTENIT THAM, THAI HAID NOT YIT DEPARTIT.]

[Sidenote: THE SECUND SECREIT LARDON.]

The said Quene maid answer: "Monsieur l'Ambassadour, I thank the Quene, my gude-sister, for this gentle visitatioun and congratulatioun of this my recoverye; and thocht I be not yit in perfite helth, yit I thank God I feill my self in verray gude[352] in the cuming to. And for ansuer to youre demand, (quod sche,) of my ratificatioun, I do remember all thai thingis that yow haif recited unto me; and I wald the Quene, my gude-sister, suld think that I do respect the resolute ansuer in this mater, and performyng thairof, untill suche tyme as I may have the advyses of the Noblis and Estaitis of my awin Realme, quhilk I trust sall not be lang a doing; for I intend to mak my voyage thither schortlie. And thocht this mater (quod scho) dois twiche me principallie, yit dois it also twiche the Noblis and Estaitis of my Realme too; and thairfoir it salbe meit, that I use thair advyses thairin. Heirtofoir, thai haif semed to be greved that I suld do ony thing without thame; and now thai wald be mair offendit gif I suld proceid in this mater of my self, without thair advyses. I do intend (quod scho) to send Monsieur Dosell[353] to the Quene youre Maistres, my gude-sister, quho sall declair that unto hir from me, that, I trust, sall satisfie hir; by quhom I will gif hir to understand of my jurnay into Scotland. I meyne to embarque at Calice. The King hes lent me certane galeis and schippis, to convoy me hame; and I intend to requyre of my gude-sister those favouris that princes usis to do in those cases. And thocht the termes quhairin we haif heirtofoir [been], hes bene some quhat hard,* yet, I trust that from hensfurth we sall accord togidder as cousignes and gude nychtbouris. I meyne (quod scho) to reteir all the Frenche men furth of Scotland, quho hes gevin jelose to the Quene, my gude-sister, and miscontentment to my subiectis; so as I will leve nathing undone to satisfie all parties, trusting the Quene, my gude-sister, will do the lyke, and that from hensfurth none of my disobedient subjectis (gif thair be ony suche) sall fynd ayd or supporte at hir handis."

[352] In Vautr. edit. "in very good health:" MS. G, (omitting the
words, "I thank God,") is the same as the text.

[353] The Seigneur D'Oysel: See notes in vol. i. pp. 328 and 355. Lord
Clinton, in a letter to the Earl of Sussex, 8th August 1560, mentions
that D'Oysel and Martigues, having 3500 French soldiers in their
company, had then landed at Calais, on their return from Scotland.
Queen Mary had purposed sending him again to Scotland in the spring of
1561. From letters of the time we learn he was not expected to reach
Greenwich before the 8th of July, and Cecil on the 25th of that month
says, "Monser d'Oyzell came from the Scottish Quene, with request that
the Quene his Mistress might have a salve conduct to pass alongst our
sea coast, and hymself to pass into Scotland to provide for her
coming. Many reasons moved us to myslike her passadge, but this only
served us for answer," &c., namely, her refusal to ratify the Treaty
of Peace. It is added, "Monser d'Oyzell was also gently required to
returne with this answer." (Wright's Queen Elizabeth, vol. i. pp. 43,
62, 66.) Mr. Tytler has shown, that D'Oysel "was altogether unworthy
of the trust reposed in him," by his secret communications both to the
English Ambassador and Queen Elizabeth. (Hist. vol. vi. p. 228.)

[Sidenote: THE ARMYS OF INGLAND WER USURPIT.]

I answered, "That I was nocht desyrous to fall in the discours how those hard termes first beganne, nor by quhat meanys thai wer nurischit; becaus thairin I most charge some partie with injurie, and perrel offered to the Quene my maistres, quhilk wes the verray ground of those materis: Bot I wes weill assured thair culd be no better occasioun offered to put the formar unkyndnes in forgetfulnes, than by ratifyeing the Treatie of Peace, for that suld repay all injureis past. And Madame, (quod I,) quhair it plesis yow to suspend the Ratificatioun, untill yow haif the advyses of the Nobles and Estatis of youre Realme, the Quene my maistres dois nothing doubt of thair conformitie in this mater, becaus the Treatie wes maid by thair consentis."

[Sidenote: YOUR PAPISTIS AND OURIS HAIF PRACTISIT, AND STILL PRACTISIS DEVISIOUN.]

[Sidenote: SA THAT SCHO MYCHT HAIF INGLAND AND THE PAIPIS RELIGIOUN, I THINK SCHO LYET NOT.]

The Quene answered, "Yea, by some of thame, but not by all. It will appeir, quhen I cum amangis thame, quhidder thai be of the same mynd that yow say thai wer than of, [or no:] Bot of this I assure yow, Monsieur l'Ambassadour, (quod scho,) I, for my parte, am verray desyrouse to haif the perfite and the assured amitie of the Quene, my gude-sister, and will use all the meanis I can to geve hir occasioun to think that I meane it in deid."

I answered, "Madame, the Quene my maistres, yow may be assurit, will use the lyik towardis yow, to move yow to be of the same opinioun towardis hir."

[Sidenote: THE FEIR OF GOD IN THE HERT OF HELIAS WAS DISOBEDIENCE TO CURSIT JESABELL.]

"Than (said scho) I traist the Quene your maistres, will not support nor encurage none of my subjectis to continew in thair disobedience, nor to tak upone thame thingis that appertene not to subjectis."--[This we mon answer heir: It appertenis to subjectis to wirschip God as he hes commandit, and to suppres idolatrie, by quhomsoevir it be erected or mayntened.][354]

[354] The words enclosed within brackets are evidently added by Knox.

[Sidenote: GOD GEVIS HIS LAW ALSWEILL TO THE PRINCE AS TO THE SUBJECT.]

"Yow knaw, (quod scho,) thair is moche ado in my Realme about materis of religioun; and thocht thair be a greittar nomber of a contrarie religioun unto me then I wald thair war, yit thair is na ressone that subjectis suld gif a law to thair Soverane, and speciallie in materis of religioun, quhilk, I feare, (quod scho,) my subjectis sall tak in hand."--[Answer for the parte of Scotland: and gif sa thai haid done, thai haid eschapit Goddis indignatioun, quhilk hes bene felt, and still hingis over this Realme, for the idolatrie and other abominationis committit in the same, quhilk sall not ceise till that it be suppressit.][355]

[355] This is one of Knox's additions.

[Sidenote: THE CONSECRATIOUN OF THE CARDINALL WILL NOT SUFFER YOW.]

[Sidenote: THE THRID LARDON, ACCUSING INGLAND OF INCONSTANCIE IN RELIGIOUN.]

I answerit, "Madame, youre realme is in na uther caise at this day, than all uther realmes of Christiandome ar; the prufe quhairof you see verefied in this realme: and you see quhat grit difficultie it is to gif ordour in this mater, thocht the King and all his Counsall be verray desyrouse thairunto. Religioun is of the grittest force that may be. You haif bene lang out of your awin realme, so as the contrarie religioun to youris hes wone the upper hand, and the grittest parte of youre realme. Youre Mother wes a woman of greit experience, of deip dissimulatioun, and keipit that Realme in quyetness, till scho begane to constraine[356] menis consciences; and as you think it unmeit to be constranit by your subjectis, so it may lyk you to considder, the mater is also intollerabill to thame to be constraynit by you in materis of conscience; for the dewtie deu to God can not be gevin to ony uther without offence of his Majestie." "Quhy, (said scho,) God dois command subjectis to be obedient to thair Princes, and commandis Princes to reid his law, and governe thairby thame selfis and the peple committit to thair chargis." Answer, "Yea, Madame, (quod I,) in those thingis that be not aganis his commandimentis." "Weill, (quod scho,) I will be plane with you: the Religioun that I profess, I tak to be maist acceptable to God: and, in deid, neither do I knaw nor desire to knaw any uther. Constancie dois become all folkis weill; but none better than Princes, and suche as have reull over Realmes, and speciallie in materis of Religioun." [The Turk is als constant in his Alcoram, as the Paip and his sect ar in his constitutionis.][357] "I haif bene brocht up, (quod scho,) in this Religioun; and quho mycht creditt me in ony thing gif I suld schaw my self lycht in this case; and thocht I be young and nott weill learned, yitt haif I herd this mater oft disputed by my Uncle my Lord Cardinall, with some that thocht thai could say somquhat in the mater; and I fand thairin na grit ressone to change my opinioun." [Neather yitt did Caiaphas, quhen Christ Jesus did reassone in his presence: Bot quhat wes the Cardinall compelled to confesse at Poysie?][357]

[356] In MS. G, "to strayne."

[357] These words, enclosed, are remarks by Knox.

[Sidenote: BOT THE DEVILL WALD PUT ORDOUR TO HIM SELF.]

"Madame, (quod I,) gif you will juge weill in that mater, you mon be conversant in the Scriptures, quhilk ar the tuichstone to try the rycht from the wrang. Paradventure, you ar so partiallie affected to your Uncle's argument, that you culd not indifferentlie considder the uther partie. Yit this I assure you, Madame, (quod I,) your Uncle my Lord Cardinall, in conference with me about these materis, hes confessed, that thair be grit errouris and abuses come into the Kirk, and grit disordour in the Ministeris and Clargye; insomuche that he desyred and wisched that thair mycht be a reformatioun of the ane and of the uther." "I have oftyne tymes hard him say the lyik," (quod scho.) Than I said, "Weill, I trust God will inspyre all you that be Princes, that thair be some gude ordour tackin in this mater, so as thair may be one unitie in Religioun throcht all Christiandome."

[Sidenote: CHANGE IT NOT BEFOIR YOW HAVE IT; FOR DANSING AND HIR SISTER IS THE GROUND OF THAT QUHILK YIT YE HAIF PROFESSIT.]

"God grant, (quod scho,) bot for my parte, you may perceave I am none of those that will change my Religioun, everie yeir. And, as I tauld you in the begynnyng, I meyne to constrane none of my subjectis, bot wald wische that thai wer all as I am; and I trust thai suld haif na supporte to constrane me. I will send Monsieur Dosell, (quod scho,) to you befoir he go, to knaw quhether you will ony thing into Ingland. I pray you, so ordour yourself in this mater, betwix the Quene my gud sister and me, that thair may be perfite and sure amitie betwix us; for I knaw, (quod scho,) Ministeris may do muche gude and harme."

I tauld hir, "I wald faithfullie and treulie mak declaratioun, of all that scho haid said unto me, unto your Majestie; and trusted that scho wald so satisfie your Majestie by Monsieur Dosell in all thingis, as I suld heirefter have no moir occasionis to treatie with hir of ony thingis bot of the encrease of amitie." Scho said, "Thair suld be no want thairin on hir behalf."

"This is the effect of the Quene of Scotlandis answer to youre Majesteis demand of hir said Ratificatioun, and of my negotiatioun with hir at this tyme."

* * * * *

These advertisementis somewhat exasperated the Quene of Ingland, and nott altogither without cause; for the armys of Ingland wer befoir usurpit by oure Soverane, and by hir husband Francis; and Elizabeth, Quene of Ingland, wes of the Gwysians reputed litill better then a bastard. It was appointed that this titill suld be renuncit. Bot heirof haid oure proude and vane glorious Quene no plesour, and especiallie efter that hir husband was deid; for, thocht scho, the toluyke of Ingland[358] sall allure mony wowaris to me. The Gwysians and the Paipistis of baith the Realmes did not a litill animat hir in that persute; the effect quhairof will sonar appeir then the godlie of Ingland wald desyre: And yit is scho that now reigneth ovir thame, neather gude Protestant, nor yit resolute Papist: Lat the warld juge quhilk is the thrid.

[358] In Vautr. edit., "the shew of England."

Queyn Elizabeth,[359] we say, offendit with the former ansueris, wrait unto the Nobilitie and Estaittis of Scotland, in forme as followis:--

[359] The remark on Queen Elizabeth, in the preceding paragraph, "And
yet is scho," &c., is omitted in Vautrollier's edition; and the words
that follow, read, "Let the world judge whether Queen Elizabeth, we
say," &c., as above.

THE QUENE OF INGLANDIS LETTER TO THE
ESTAITTIS OF SCOTLAND.

[Sidenote: THE PEACE CONTRACTIT AT LEYTH.]

[Sidenote: PRINCES LITILL REGARD THAT.]

[Sidenote: I THINK THIS SENTENCE MANCK, BUT I WILL ALTER NO
WORD.][360]

RYCHT trusty and rycht enteirlie belovit Cousingis, we greit
yow. We doubt not, bot as oure menyng is, and hes bene
alwayis sithence oure regne, in the sycht of Almichty God,
streycht and direct towart the advancement of his honour and
trewth in religioun, and consequentlie to procure peace and
mayntene concord betwix baith thir Realmes of Ingland and
Scotland; so also our outwarde actis have weill declared the
same to the warld, and speciallie to yow, being oure
nychtbouris, quho have taisted and proved in these oure
friendschip and ernest gude will, mair then we think any of
youre antecessouris have ever receaved from hence; yea, moir
then a greit nomber of youre selfis culd weill houpe of us,
all former examples being weill weyit and considered. And
this we haif to rejoise of, and so may ye be glaid, that
quhair, in the begynnyng of the trublis in that cuntrey, and
of our succours ment for yow, the jelosie, or rather the
malice of diverse, boith in that Realme and in uther
cuntreis, wes suche, boith to deprave boith us in the
yielding, and yow in requyring our aide, that we were noted
to have meant the surprise of that Realme, by depryving of
your Soverane the Quene of hir croune, and yow or the
greittar parte of yow to haif intendit by our succour the
lyik; and ather to prefer some other to the croune, or ellis
to mak of that monarchie a commonweill: materis verray
sclanderouse and false. Bot the end and determinatioun, yea,
the haill course and process of the actioun on boith oure
partis have manifested, boith to the sclanderaris, and to
all utheris, that no thing wes more meant and prosecuted,
then to establish youre Soverane the Quene, our cousigne and
sister, in hir estait and crowne, the possessioun quhairof
wes in the handis of strangearis. And althocht no wordis
culd then weill satisfie the malitious, yit our deids do
declair, that no uther thing wes soucht, but the
restitutioun of that Realme to the auncient libertie, and,
as it wer, to redeme it frome captivitie. Off these oure
purposes and deidis, thair remanis, amongis uther
argumentis, gude testimonye by a solempne treatie and
accord, maid the last yeir at Edinburgh, by Commissionaris
sent boith from us and from your Quene, with full auctoritie
in wryting, under boith our handis, and the Greit Seills of
boith oure Realmes, in suche maner as uther Princes, oure
progenitouris, have alwayes used. By quhilk treatie and
accord, eather of us have fullie accordit with uther, to
keip gude peace and amitie betwix oure selfis, oure
countreis, and subjectis. And in the same also ane gude
accord is maid, nott onlie of certane quarrellis happened
betwix us, bot also of some differences betwix the
Ministeris of the lait Frenche King, your Soveranis husband,
and yow the Estaittis of that Realme, for the alteratioun of
lawis and customes of that countrey attemptit by thame.
Upone quhilk accord thair maid and concludit, hes hitherto
followit, as yow knaw, suyrtie to your Soveranis estait,
quyetnes to your selfis, and a better peace betwix boyth
Realmes, then ever wes herd of in any tyme past.
Nevertheless, how it happeneth we knaw not, [--We can: for
scho in hir consait thinkis hir self Quene of boyth,][361]
that your Soverane eather not knawing in this parte hir awin
felicitie, or ellis dangerouslie seduced by perverse
counsall, quhairof we wald be most sorye; being of lait at
sundry tymes requyred by us, according to hir Band remanying
with us, signed with hir awin hand, and sealled with the
Greit Seall of that Realme, and allowed by yow being the
Estaittis of the same, to ratifie hir said Treatie, in like
maner as we by wryting have done, and ar reddy to
deliver[362] it to hir, [yet she] makketh suche delatorie
answeris thairinto, as quhat we sall juge thairof, we
perseave by hir answer, that it is meit to requyre of yow.
For althocht scho hes alwayis answerit, since the deith of
hir Husband, that in this mater scho wald first understand
the myndis of certane of yow, befoir scho wald mak answer;
and so having now of long tyme suspendit oure expectatioun,
in the end, nochtwithstanding that scho hes haid conference
boyth by messingeris, and by some of your selfis being with
hir, yit scho still delayis it, alledgeing to oure
Ambassadour in France (quho said that this Treatie wes maid
by your consentis) it was not by consent of yow all; and so
wald have us forbeir, unto scho sall returne in that hir
countrey. And now seing that hir ansuer dependis, as it suld
seme, by hir wordis, upone your opinionis, we can nott bot
planelie latt yow all understand, that this maner of ansuer,
without some moir frute, can nott long content us. We have
meant weill to our sister your Quene in tyme of offence
gevin to us by hir. We did planelie, without dissimulatioun,
charge hir in hir awin dowbtfull estait: quhylest
strangearis possessit hir Realme, we stayed it from danger.
And now, having promissed to keip gude peace with hir, and
you hir subjectis, we have hitherto observed it; and salbe
sorye gif eather scho or yow sall geve us contrary cause. In
a mater so profitable to boyth the Realmes, we think it
strange that your Quene hes no better advise: and thairfoir
we do requyre yow all, being the Estaittis of that Realme,
upone quhom the burthen resteth, to considder this mater
deiplie, and to mak us ansuer quhairunto we may trust. And
gif yow sall think meit scho sall thus leif the peace
imperfite, by breking of hir solempned promeis, contrary to
the ordour of all princes, we salbe weill content to accept
your ansuer, and salbe als cairless to see the peace kepit,
as ye sall gif us cause; and doubt nott, by the grace of
God, bot quhosoever of yow sall first inclyne thairto sall
soonest repent. Yow must be content with oure plane writing.
And, on the uther syid, gif yow continew all of one mynd to
have the peace inviolablie keipit, and sall so by your
advise procure the Quene to ratifie it, we also planelie
promisse yow, that we will also continew oure gude
dispositioun to keip the same in such gude termes as now it
is: and in so doing, the honour of Almychty God sall be
dewly soucht and promoted in boyth Realmes; the Quene your
Soverane sall enjoy hir stait with suyrtie; and your selfis
possesse that quhilk yow have with tranquillitie, to the
encreas of your families and posterities quhilk by the
frequent warris heirtofoir your ancestouris never haid long
in one estaite.

To conclude, We requyre yow to advertise us of quhat mynd
yow be, speciallie gif yow all continew in that mynd, that
yow meane to have the peace betwix boith the Realmes
perpetuallie keipit. And gif yow sall forbeir ony long tyme
to advertise us, ye sall geve to us some occasioun of doubt,
quhairof moir hurt may grow than gude.

From, &c.

[360] "Manck," or deficient; that is, "I think (says Knox) there is
something deficient or wanting in this sentence, but I will not alter
one word."

[361] Evidently a remark by Knox.

[362] In MS. G, "to declair."

These letteris receaved and perused, albeit the Estatis culd nott be convened, yit did the Counsall, and some utheris also in particulare, returne ansures with resonable diligence. The tennour of oure Letteris was this:--

PLEIS YOUR MAJESTIE,

That with jugement, we have advysed your Majesteis letteris;
and albeit the haill Estaittis culd not suddandlie be
assemblit, yit we thocht expedient to signifie somquhat of
oure myndis unto your Majestie. Far be it frome us, that
eather we tak upone us, that infamye befoir the warld, or
grudge of conscience befoir oure God, that we suld lychtlie
esteme the observatioun of that peace laitlie contractit
betwix these two Realmes. By quhat motives oure Soverane
delayeth the ratificatioun thairof, we can nott tell: but of
us, (of us, we say, Madame, that have in Goddis presence
protested fidelitie in oure promeisses,) hir Grace hes none.
Your Majestie can not be ignorant, that in this Realme thair
ar mony ennemeis; and, farther, that oure Soverane hes
Counsalouris, quhois jugementis scho in all suche cases
preferreth to ouris. Oure allegeance bindeth us, nott onlie
reverentlie to speik and write of oure Soverane, but also so
to juge and think: and yit your Majestie may be weill
assured, that in us salbe noted no blame, gif that peace be
nott ratifiet to your Majesteis contentment: for God is
witness, that oure cheiff cair in this earth, nyxt the
glorie of oure God, is, that constant peace may remane
betwix these two Realmes; quhairof your Majestie and realme
sall have suyre experience sa lang as oure counsall or votes
may stay the contrarie. The benefite that we haif receaved
is so recent, that we can nott suddandlie bury it in
forgetfulnes. We wald desyre your Majestie rather to be
perswaded of us, that we to oure powaris will studye to
leave it in remembrance to oure posteritie. And thus, with
lauchfull and humble commendatioun of oure service, we
committ youre Majestie to the protectioun of the Omnipotent.

Of Edinburgh, the 16 of Julij 1561.

Thair war some utheris that answered some of the ministeris of Ingland somequhat more scharplie, and willed thame nott to accuse nor threatten sa scharplie, till that thai war able to convict suche as haid promised fidelitie of some evident cryme; quhilk, althocht thai war able to lay to the charge of some, yit respect wald be haid to suche as long haid declared thame selfis constant procureris of quyetnes and peace.

The suddane arryvall of the Quene maid grite alteratioun evin in the Counsall, as efter we will heir. In this meantyme, the Papistis by surmising, trublit quhat thai mycht: thair postis, letteris, and complaintis wer from day to day direct, some to the Paipe, some to the Cardinall of Lorane, and some to oure Quene. The principall of these curriouris war, Maister Stevin Wilsoun,[363] Maister Johnne Leslie, called _Nolumus_ and _Volumus_,[364] Maister James Thorntoun,[365] and utheris, suche as leved, and still leve, by the trafique of that Romane harlott.

[363] Mr. Stephen Wilson, who probably held some preferment in the
Romish Church, was an active partisan of Queen Mary. He had also been
in the service of her mother, the Queen Regent. On the 11th February
1559-60, the Treasurer paid, "be the Quenis Grace speciale command to
Maister Stevin Wilsone, passand of Edinburgh throuch Ingland, in the
Quenis Grace effairis, in France," the sum of £80. Randolph, in a
letter to Cecil, 7th February 1565-6, referring to a Band or
Confederacy "to maintayne Papistrye throughout Christendome," but more
especially directed against Queen Elizabeth and the Protestants in
Scotland, which had been sent from France to be signed by the Queen of
Scots; he says, it was "to be returned very shortlie, as I heare, by
Mr. Steven Wilson, a fit minister for such devilish devices."
Killegrew, in a letter to Lord Burghley, written from Edinburgh, 4th
March 1573, says, "Stephen Wilson, that carried letters from the Erle
of Argile into France, is returned, and taken by the Regentis
commandment. To-morrow he shall be examined." (Wright's Queen
Elizabeth, vol. i. pp. 220, 470.) His intercepted correspondence is
also mentioned in Killegrew's letter, on the 9th March, quoted by Mr.
Tytler, vol. vii. p. 340.

[364] See page 141, and foot-note to page 139.

[365] Mr. James Thornton became one of the dignified clergy, and
enjoyed the parsonage of Alves, and the vicarage of Lanbryde, as
Chantor of Murray. In 1559, he was at Rome employed with John Row,
(who afterwards became the Protestant minister of Perth,) in
transacting some ecclesiastical matters. In 1562, when the Rentals of
the Benefices were given in to the Commissioners, he made several of
the returns in the diocese of Murray. One of these was the Chantorie
of Murray, rendered by "Maister James Thorntoun in name and behalf,
and as procurar of his Eme (uncle) Maister John Thornetoun eldar, quha
is in titell of the said Chantorie." Another was the parsonage of
Adwy, given in by him, "in name and as procurar for _his brother_,
Maister Johnne Thornetoun younger, possessor and titular of the
samyn." He appears to have been an active and confidential agent of
James Beaton, Archbishop of Glasgow, (who had retired to France, after
the establishment of the Reformation,) in carrying on his negotiations
with this country. Queen Mary addressed a letter to Queen Elizabeth,
27th May 1565, requesting a safe conduct "for Maister James Thorntoun,
Secretair to the Archbishop of Glasgo, as Ambassatour in France." In
1566 he brought from France the Bond mentioned in the preceding note.
It was about this time that he obtained, probably as his uncle's
successor, the titular appointment of Chantor of Murray.

The Preachearis vehementlie exhorted us to establische THE BUKE OF DISCIPLINE, by ane Act and publict Law; affirmyng, that and gif thay suffered thingis to hing in suspence, quhen God haid gevin unto thame sufficient power in thair handis, thai suld efter sobb for it, bot suld nott get it.

And now,[366] because that diverse tymes heirtofoir we haif maid mentioun of the said Buke, we have thocht expedient to insert the haill in this parte of oure HISTORIE,[367] to the end that the Posteriteis to come may juge alsweill quhat the warldlingis refused, as quhat Policie the godlie Ministeris requyred; that thai (gif God grant unto thame occasioun and libertie) may eather establishe a more perfite, or ellis imitat that quhilk avaritiousnes wald nott suffer this corrupt generatioun to approve.

[366] The whole of this concluding sentence, and the Book of
Discipline itself, are omitted in the Glasgow MS. In such of the later
MSS. of Knox as contain the Book of Discipline, it is literally copied
from Calderwood's printed edition in 1621; in small 4to, pp. [xvi.]
and 92.

[367] Archbishop Spotiswood, in his History of the Church of Scotland,
(edit. 1655, pp. 152-174,) has also introduced a copy of the Book of
Discipline, and assigns the following reason for doing so: "In the
Convention kept at Edinburgh in January preceding [1560-1], a form of
Church-policy was presented, and desired to be ratified. Because this
will fall to be often mentioned, and serveth to the clearing of many
questions which were afterward agitated in the Church; I thought meet
word by word here to insert the same, that the Reader may see what
were the grounds laid down at first for the Government of the Church,
so we shall the better decerne of the changes that followed." (Hist.
p. 152.)

Spotiswood does not state from what authority he has given it; but it
is undeniable that he has curtailed various passages which will be
pointed out in the Appendix, in the note on the Book of Discipline. At
the conclusion he adds,--"This was the Policy desired to be ratified:
It had been formed by JOHN KNOX, partly in imitation of the reformed
Churches of Germany, partly of that he had seen in Geneva; whence he
took that device of annuall Deacons for collecting and dispensing the
Church rents, whereof in the sixth head he speaketh; I cannot say."
(Ib. p. 174.)

It is scarcely necessary to remark, that the Second Book of
Discipline, forming part of Calderwood's edition, was of a subsequent
date, having been agreed upon in the General Assembly 1578, inserted
in the Registers of the Assembly 1581, and recognised by Parliament in
1592.

THE PREFACE

TO THE BUKE OF DISCIPLINE.[368]

TO THE GREAT COUNSALL OF SCOTLAND NOW ADMITTED TO [THE]
REGIMENT, BY THE PROVIDENCE OF GOD, AND BY THE COMMOUN
CONSENT OF THE ESTAITTIS THAIROF, YOUR HONOURIS HUMBLE
SERVITOURIS AND MINISTERIS OF CHRIST JESUS WITHIN THE SAME,
WISHE GRACE, MERCY, AND PEACE FROM GOD THE FATHER OF OURE
LORD JESUS CHRIST, WITH THE PERPETUALL ENCREASE OF THE HOLYE
SPIRITE.

[368] There is no separate title either in the MS. 1566, or in
Vautrollier's edition, which contains the earlier portion of the BOOK
OF DISCIPLINE. (See note 1, page 197.) The edition 1621, quoted in the
foot-notes, was published anonymously by David Calderwood the
historian, and was evidently printed in Holland. A copy of the
title-page is herewith annexed. It was reprinted in the "Collection of
Confessions of Faith," &c., with a separate title-page, dated 1721,
but the volume ii. (pp. 515-608,) containing it, was not completed
until 1722. The Editor says, "This edition is according to that which
was printed in 1621," correcting typographical errors, and supplying
"from other copies some words which probably have been omitted by the
printer." It is to be regretted that he should not have specified what
"other copies" he made use of. But one of these, no doubt, was
Spotiswood's, referred to in note 2, page 181.

THE FIRST AND
SECOND BOOKE OF
DISCIPLINE

_Together with some_

ACTS OF THE GENERALL
ASSEMBLIES,

Clearing and confirming the same: And

AN ACT OF PARLIAMENT.

EXOD. 25. 9.

_According to all that I shew thee, after the paterne of the
Tabernacle, and the paterne of all the instruments thereof,
even so shall yee make it._

Printed Anno 1621.

FROME youre Honouris we receaved a charge, daittit at Edinburgh, xxix of Aprile, in the yeir of God J^M V^C thre scoir yeiris, requyring and commanding us, in the name of the Eternall God, as we will ansuer in his presence, to committ to writing, and in a Buke to deliver unto your Wisdomes oure jugementis tuiching the Reformatioun of Religioun, quhilk heirtofore in this Realme, (as in utheris,) hes bene utterlie corrupted. Upone the recept quhairof, sa mony of us as wer in this Toune, did convene, and in unitie of mynd do offer unto your Wisdomes these Headis subsequent for commoun ordour and uniformitie to be observed in this Realme, concernyng Doctryne, administratioun of Sacramentis, [election of Ministers, Provision for their sustentation,][369] Ecclesiasticall Discipline, and Policye of the Kirk:[370] Most humilie requyring your Honouris, that as ye luke for participatioun with Christ Jesus, that nather ye admitt ony thing quhilk Goddis plane word sall not approve, nather yit that ye sall reject suche ordinances as equitie, justice, and Goddis word do specifie: For as we will nott bynd your Wisdomes to oure jugementis, farther then we be able to prove the same by Goddis plane Scripturis; so must we most humblie crave of yow, evin as ye will ansuer in Goddis presence, (befoir quhom boyth ye and we must appeir to rander accomptis of all oure factis,) that ye repudiat na thing for pleasour nor[371] affectioun of men, quhilk ye be not abill to improve by Goddis writtin and revealled Word.

[369] Omitted in MS. 1566, but contained in Vautr. edit. and edit.
1621.

[370] In Vautr. edit., and edit. 1621, "Church" is used throughout the
earlier portion of the Book of Discipline in place of "Kirk:" see note
2 to page 201.

[371] In edit. 1621, "pleasure and."

THE FIRST HEAD, OF DOCTRINE.[372]

[372] In edit. 1722, Chap. I.

SEEING that Christ Jesus is he quhom God the Father hes commandit onlie to be herd, and followed of his scheip, we urge it necessarie, that his Evangell[373] be trewlie and openlie preached in everie Kirk and Assemblie of this Realme; and that all doctrine repugnyng[374] to the same be utterlie suppressed[375] as damnabill to mannis salvatioun.

[373] In Vautr. edit., and edit. 1621, "Evangell" is always rendered
"Gospell."

[374] In edit. 1621, "repugnant."

[375] In Vautr. edit., and edit. 1621, "repressed."

_The Explicatioun of the First Head._

Least upone this our[376] generalitie ungodlie men tak occasioun to cavill, this we adde for explicatioun. By preching of the Evangell, we understand nott onlie the Scripturis of the New Testament, bot also of the Auld; to wit, the Law, Propheittis, and Histories, in quhilk Christ Jesus is no les conteaned in figure, then we have him now expressed in veritie: And, thairfoir, with the Appostill we affirme, that "All Scripture inspired of God is profitable to instruct, to reprove, and to exhorte." In quhilk buykis of Auld and New Testamentis we affirme, that all thingis necessarie for the instructioun of the Kirk, and to mak the man of God perfite, is conteaned and sufficientlie expressed.

[376] In edit. 1621, "Lest that upon," and omits "our."

By the contrarie Doctrine, we understand quhatsoever men, by Lawis, Counsallis, or Constitutionis have imposed upone the consciences of men, without the expressed commandiment of Goddis word; suche as be [the] vowis of chastitie, foirswering of marriage, bindyng of men and wemen to severall and disagysed apparrellis, to the superstitious observatioun of fasting dayis, difference of meit for conscience saik, prayer for the deid; and keping of holy dayis of certane Sanctis commandit by man, suche as be all those that the Papistis have invented, as the Feistis (as thai terme thame) of Appostillis, Martyres, Virgenis, of Christmess, Circumcisioun, Epiphany, Purification, and uther found[377] feistis of our Lady: Quhilk thingis, becaus in Goddis Scripturis thai nather have commandiment nor assurance, we juge thame utterlie to be abolischet from this Realme; affirmyng farther, that the obstinat mayntenaris and teachearis of suche abhominationis aucht not to eschaip the punyschement of the Civile Magistrat.

[377] In Vautr. edit., and edit. 1621, "other fonde" and "fond
feastes."

THE SECOUND HEAD, OF SACRAMENTIS.[378]

[378] In edit. 1722, Chap. II.

[Sidenote: THE NOMBER OF SACRAMENTIS.]

TO Christ Jesus his holie Evangell trewlie preached, of necessitie it is, that his holie Sacramentis be annexit, and trewlie ministred, as seallis and visible confirmationis of the spirituall promisses contened in the wourd: And thai be two, to wit, Baptisme, and the Holie Supper of the Lord Jesus: quhilk ar then rychtlie ministred, quhen by a lauchfull Minister the pepill, befoir the administratioun of the same, ar planelie instructed, and put in mynd of Goddis free grace and mercy, offered unto the penitent in Christ Jesus; quhen Goddis promisses ar rehersit, the end and use of the Sacramentis declared,[379] and that in suche a toung as the pepill dois understand; quhen farther to thame is nothing added, from thame no thing diminissit, and in thair practise nathing changit besydis the institutioun of the Lord Jesus, and practise of his holie Apostles.

[379] In Vautr. edit., and edit. 1621, "preached and declared."

And albeit the Ordour of Geneva,[380] quhilk now is used in some of oure kirks, is sufficient to instruct the diligent reader, how that boyth these Sacramentis may be rychtlie ministred; yit for ane uniformitie to be keipit, we have thocht gude to adde this as superaboundand.

[380] See note infra, page 210.

In Baptisme, we acknawlege nothing to be used except the element of wattir onlie, (that the wourd and declaratioun of the promisses aucht to preceid we haif said befoir.) Quhairfoir, quhosoevir presumeth in baptisme to use oyle, salt, wax, spattill,[381] conjuratioun, or croceing, accuseth the perfyte institutioun of Christ Jesus of imperfectioun; for it wes void of all suche inventionis devysed by men: And suche as wald presume to alter Christis perfite ordinance yow aucht seveirlie to punische.

[381] In Vautr. edit, and edit. 1621, "spittle."

The Tabill of the Lord is then most rychtlie ministred, quhen it approacheth most ney to Christis awin actioun: But plane it is, that at that Supper, Christ Jesus sat with his discipillis, and thairfoir do we juge, that sitting at a table is most convenient to that holie actioun: that breid and wyne aucht to be thair; that thankis aucht to be gevin; distributioun of the same maid; and commandiment gevin that the breid suld be tackin and eittin; and that all suld likewise drink of the cowp of wyne, with declaratioun quhat boyth the one and the other is, we suppoise no godlie man will doubt. For as tuiching the dampnabill erroure of the Papistis, quho can[382] defraude the commoun pepill of the one parte of that holie Sacrament, to wit, of the coupe of the Lordis blude, we suppois thair errour to be so manifest, that it needeth no confutatioun; nather yit intend we to confute any thing in this oure simple confessioun; but to offer publict disputatioun to all that list oppung any thing affirmed by us.

[382] In Vautr. edit., and edit. 1621, "who dare."

That the Minister break the breid, and distribute the same to those that be nyxt unto him, commanding the rest, every one with reverence and sobrietie, to breake with other, we think it nyest to Christis actioun, and to the perfite practise [of the Apostles,] as we reid it in Sanct Paull. During the quhilk actioun, we think it necessarie, that some comfortable places of [the] Scripturis be red, quhilk may bring in mynd the deith of Christ Jesus, and the benefite of the same; for seing that in that actioun we aucht chieflie to remember the Lordis deith, we juge the Scripturis macking mentioun of the same most apt to stear up our dull myndis then, and at all tymes. Lett the discretioun of the ministeris appoint the places to be red as thai think gude. Quhat tymes we think most convenient for the administratioun of the one and of the other of these Sacramentis, salbe declared in the Policie of the Kirk.

THE THRID HEAD, TUICHING THE ABOLISSING OF IDOLATRIE.[383]

[383] In edit. 1722, Chap. III.

AS we require Christ Jesus to be trewlie preached, and his holie Sacramentis to be rychtlie ministerit; so can we not cease to requyre Idolatrie, with all monumentis and places of the same, as Abbayis, monkeries,[384] freireis, nunreis, chapellis, chantreis, cathedrall kirkis, channounreis, colledges, uthers then presentlie are paroche Kirkis or Sculis, to be utterlie suppressed in all boundis and places of this Realme (except onlie the Palacies, mansionis, and dwelling places adjacent thairto, with orchartis and yardis of the samyn): As also that Idolatrie may be removed from the presence of all personis of quhat estait or conditioun that ever thai be, within this Realme.

[384] In MS. 1566, "monkis, freiris."

For latt your Honouris be assuredlie persuaded, that quhair Idolatrie is mayntened or permitted quhair it may be suppressed, that thair sall Goddis wraith reigne, not onlie upone the blind and obstinat idolater, but also upone the negligent sufferaris [of the same;] especiallie gif God have armed thair handis with power to suppress suche abhominatioun.

By Idolatrie we understand, the Messe, Invocatioun of Sanctis, Adoratioun of Ymagis, and the keping and retenying of the same: and finallie all honoring of God, not conteaned in his holie Word.

THE FOURT HEAD, CONCERNYNG MINISTERIS AND THAIR LAUCHFULL ELECTIOUN.[385]

[385] In edit. 1722, Chap. IV.

IN a Kirk reformed or tending to reformatioun, none aucht [to] presume eather to preache, eather yit to minister the Sacramentis, till that ordourlie thai be callit to the same. Ordinarie vocatioun consisteth in Electioun, Examinatioun, and Admissioun. And becaus that Electioun of Ministeris in this cursed Papistrie hes altogither bene abused, we think expedient to intreat it moir largelie.

It apperteneth to the Pepill, and to everie severall Congregatioun, to Elect thair Minister: And in caise that thai be fundin negligent thairin the space of fourty dayis, the best reformed kirk, to wit, the churche of the Superintendent with his Counsall, may present unto thame a man quhom thai juge apt to feade the flock of Christ Jesus, who must be examinated alsweill in lyiff and maneris, as in doctryne and knawlege.

And that this may be done with moir exact diligence, the personis that ar to be examinated must be commanded to compeir[386] befoir men of soundest jugement, remanying in some principall towne nyxt adjacent unto thame; as thai that be in Fyffe, Anguss, Mernyss, or Straytherne, to present thame selfis in Sanctandrois; those that be in Lowthiane, Merse, or Teviotdaill, to Edinburgh; and likewise those that be in other countreis mon resorte to the best reformed citeis or townis, that is, to the citie[387] of the Superintendent; quhair first in the scoillis, or failling thairof in open assemblie, and befoir the congregatioun, thai most geve declaratioun of thair giftis, utterance, and knawlege, by interpreting some place of Scripture to be appointed be the ministerie. Quhilk being ended, the persone that is presented, or that offered him self to the administratioun of the kirk, must be examined by the ministeris and elderis of the kirk, and that opinlie and befoir all that list to hear, in all the cheif pointes that now lie in contraversie betwix us and the Papistis, Anabaptistis, Arrians, or other suche ennemies to the Christiane religioun. In quhilk gif he be found sound, abill to persuade by hailsome doctryne, and to convince the gaynsayaris, then must he be directed to the Kirk and Congregatioun quhair he suld serve, that thair, in oppin audience of his flock, in diverse publict sermonis, he may gif confession of his faith in the articles of Justificatioun, of the office of Christ Jesus, of the nomber, effect, and use of the Sacraments; and, finallie, of the hoill religioun, quhilk heirtofoir hath bene corrupted by the Papistis.

[386] In Vautr. ed., and ed. 1621, "appeire."

[387] In edit. 1621, "the best reformed citie and toune, that is, to
the towne."

Gif his doctrine be found holesome, and able to instruct the simple, and if the Kirk justlye can reprehend nothing in his lyiff, doctryne, nor utterance, then we juge the Kirk, quhilk befoir wes destitute, unreasonabill if thai refuse him quhom the Kirk did offer; and that thai suld be compelled, by the censure of the Counsall and Kirk, to receive the persone appoynted and approvin by the jugement of the godlie and lerned; unless that the same Kirk have presented a man better or alsweill qualifeid to the examinatioun, befoir that this foirsaid tryell wes takin of the persone presented by the counsall of the hoile Kirk. As, for example, the Counsall of the Kirk presentis to any kirk a man to be thair minister, not knawing that thai ar utherwayis provided: in the meyntyme, the Kirk is provided of ane uther, sufficient in thair jugement for that charge, quhom thai present to the lerned Ministeris and next reformed Kirk to be examinated. In this case the presentatioun of the Pepill, to quhom he suld be appointed pastour, must be preferred to the presentatioun of the Counsall or greater Kirk; unless the persone presented by the inferiour Kirk be juged unabill for the regiment by the lerned. For altogither this is to be avoided, that any man be violentlie intrused[388] or thrust in upoun any Congregatioun. But this libertie with all cair must be reserved till everie severall Kirk, to have thair votis and suffragis in electioun of thair Ministeris. But violent intrusioun we call nott, quhen the Counsall of the Kirk, in the feare of God, and for the salvatioun of the pepill, offereth unto thame a sufficient man to instruct thame; quhom thai sall not be forced to admitt befoir just examinatioun, as befoir is said.

[388] In Vautr. edit., and edit. 1621, "intruded."