Iohnston to Edinburgh where the generall Assembly of the whole Church of Scotland was held the four and twentieth day of Iuly The Earls of Argyle and Glencarne assisted the Church with a great company of Lords Barons and others It was there ordered and concluded That certain Gentlemen as Commissioners from the Church National should passe to the Queens Majesty with certain Articles to the number of six desiring her most humbly to ratifie and approve the same in Parliament And because the said Articles are of great weight and worthy of memory I thought good to insert the same word by word IMprimis That the Papisticall and Blaspemous Masse with all Papisticall Idolatry and Papall Iurisdiction be universally supprest and abolisht thorowout this Realme not onely in the Subjects but also in the Queens own Person with punishment against all persons that should be deprehended to transgresse and offend in the same And that the sincere Word of God and Christs true Religion now at this present received be published approved and ratified thorowout the whole Realm as well in the Queens owne Person as in the subjects And that the people be to resort upon the Sundayes at the least to the Prayers and Preaching of Gods Word even as they were before to the Idolatrous Masse And these Heads to be provided by Act of Parliament and ratified by the Queens Majesty Secondly That provision be made for sustentation of the Ministry as well for the time present as the time to come And that such persons as are presently admitted to the Ministery may have their Livings assigned unto them in places where they travell in their Calling or at least next adjacent thereto And that the Benefices now vacant or hath been vacant since the Moneth of March 1558. or that hereafter shall happen to be vacant be disposed to qualified and learned persons able to preach Gods Word and discharge the Vocation concerning the Ministery by Tryall and Admission of the Superintendents and Overseers And that no Benefice or Living having many Churches annexed thereunto be disposed altogether in any time to come to any man but at the least the Churches thereof be severally disposed and that to severall persons So that every man having Charge may serve at his owne Church according to his Vocation And to that effect likewise the Gleebs and the Manses be given to the Ministers that they may make residency at their Churches whereby they may discharge their consciences according to their Vocation and also that the Kirks may be repaired accordingly And that a Law be made and established hereupon by Act of Parliament as said is Thirdly That none be permitted to have charge of Souls Colledges or Universities neither privately or publikely teach instruct the youth but such as shall be tried by the Superintendents or Visitors of Churches and found sound and able in Doctrine and admitted by them to their Charges Fourthly For the sustentation of the poor That all Lands founded for Hospitality of old be restored again to the same use And that all Lands Annals Rents or any other Emoluments pertaining any wayes sometimes to the Friers of whatsoever Order they had been of As likewise the Annuities Alterages Obits and the other Duties pertaining to Priests to be applied to the sustentation of the poor and uphold of the Town-Schools in Towns and other places where they be Fifthly That such horrible crimes as now abound within this Realme without any correction To the great contempt of God and his Word such as Idolatry Blasphemie of Gods Name manifest breaking of the Sabbath day Witchcraft Sorcery Inchantment Adultery manifest Whoredome maintenance of Bordals Murther Slaughter Oppression with many other detestable Crimes may be severely punished and Iudges appointed in every Province and Diocesse for execution thereof with power to do the same and that by Act of Parliament Lastly That some order be devised and established for ease of the poor Labourers of the Ground concerning the reasonable payment of the Tythes who are oppressed by the Leasers of the Tythes set over their heads without their own con-consent and advise The persons who were appointed by the Church to carry these Articles and present them to the Queens Majestie were the Lairds of â—unningham-Head Lundie Spot and Grange of Angus and Iames Baron for the Broughs These five past from Edinburgh to Saint Iohnston where they presented the said Articles to the Queens Majestie desiring and requiring her Highnesse most humbly to advise therewith and to give them answer The next day ere they were aware the Queen departed to Dunkeld and immediately they followed And after they had gotten audience they desired the Queens Majestie most humbly to give their dispatch She answered That her Councell was not there present but she intended to be in Edinburgh within eight dayes and there they should receive their answer At the same time as the generall Assembly was holden in Edinburgh the Brethren perceiving the Papists to brag and trouble like to be they assembled themselves at Saint Leonard Cragg where they concluded they would defend themselves and for the same purpose elected eight persons of the most able two of every Quarter to see that the Brethren should be ready armed And when the five Commissioners above named had waited upon the Court four or five dayes after her Majesties coming to Edinburgh there the matter was proposed in Councell And after long and earnest reasoning upon these Articles at length it was answered to the Commissioners by the Secretary That the Queens Majesties command was That the matter should be reasoned in her presence which for the gravity of the same there could nothing be concluded at that time albeit the Queens Majestie had heard more in that matter then ever she did before But within eight dayes thereafter she understood that a great part of the Nobility should be present in Edinburgh where they should have a finall answer At length the one and twentieth of August they received the answer in Writing in her presence according to the Tenour hereof as followeth The Queens Majesties Answer to the Articles presented to Her Highnesse by certain Gentlemen in the Name of the whole Assemblie of the Church TO the first Desiring the Masse to be suppressed and abolished as well in the Head as in the Members with punishment against the Contraveners As also the Religion professed to be established by Act of Parliament it was answered first for her Majesties part That her Highnesse is no way yet perswaded in the said Religion nor yet that any impiety is in the Masse and therefore believeth That her loving subjects will not presse her to receive any Religion against her conscience which should be unto her a continuall trouble by remorse of conscience and therewith a perpetuall unquietnesse And to deale plainly with her Subjects her Majesty neither will nor may leave the Religion wherein she hath been nourished and brought up and believeth the same to be
people of Britannie which is another little world were of old and to this day are called Scoti The two names Scytha and Scotus do signifie one and the same thing to wit an Archer or Bow-man in Latin Arcuarius in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The ancient Writers tell us That the Scythes were much given to Archery and to Hunting so were anciently and to this day are the old Scots Bow-men In Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Keshut from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Keshet Bow And so you have the signification of Scytha and Scotus which are truely one and the same with little change more in Latin then in Greek for the one is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so at first the other was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which afterward they turned into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the true origine of the name Scotus It comes neither then from the fabulous Scota neither from the foolishly-invented 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 darknesse For if the days be as long in summer as the nights are in winter Why should the Countrey be called Scotia from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather then Photia from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 light Also the Britan Writers use one and and the same word when they speak of Scyth and Scot to wit y Scot as likewise the Low German calleth them both Schutten From the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Keshet we have the vulgar schut and schot Now this Etymologie of Scot as it is true so it is easie by the transposition of a letter to wit by putting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behinde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is ordinary not onely in the derivation of words from one Language into another but also obvious in one and the same Language in common discourse Let this one Example satisfie for all to be short Is not one and the same word both written and pronounced according to the writing thirty and thrity in our vulgar Tongue As the names of Scyth and Scot do signifie one thing so the people in many things may be said to be like one another as for Example The Scythes in the Continent generally were of two kindes to wit European and Asiatick So the Scots in Britanie were of two sorts in generall to wit the Brigantes and Picti Next the Scyths did not till the ground but feeding cattell and sheep had a Custome to remove from one place or solitude to another Of old so did all the Scots and to this day the ancient or prisei Scots do The Scythes did live much upon milk and so do our old Scots The Scythes not knowing the use of riches did not desire them and so it is with many of our old Scots The Scythes were never vanquished by Forreigners so the Scots were never utterly overthrown although they have suffered very much by their enemies at severall times The Scythes were hard for toyling and War so are our Scots as is known to all c. We have said That the In-dwellers of the north part of the Island were named Scoti and that by a generall Division they were of two kindes Brigantes and Picti Now we must enquire who are Brigantes and who Picti where they both lived and from whence they came And to begin at Picti They inhabited the East side of Britannia minor which is the best and for the most part they were of the ancient native Britons of whom sundry of old before the entry of the Romans into the Island had drawn themselves Northward to have more elbow-room for their course of life which was To feed Cattell and to hunt removing from one place to another whereunto largenesse of Bounds is required Then others of the old Britons flying from the Tyranny of the Romans upon grievance went from time to time Northward beyond the Limits of the Empire to their ancient com-Patriots Next came in to these North Britans at divers times severall Colonies of Northern people from beyond Sea Hence it is that some late Authors have written That the inhabitants of the East side of Britannia minor came from Scandie The North Britans having received these men come from beyond Sea into their Society and being joyned with them made up a People called the Romans and South Britons Picti because they continued the Custom of painting their bodies of old in use among many Nations which custome the South Britons left off with other Rites now become Provincialls of the Empire The whole Island was first called Albion of which we shall speak anon God willing Then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Britannia which signifieth a woody Countrey for of old it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sylvis obsita covered with Woods as Strabo terms it And to this day we see that part of the countrey opposite to the Continent full of Woods and Inclosures We finde in ancient Authors the Peninsule of Italy next Sicilie whereof Rhegium was the Metropolis called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the same reason because it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Strabo names it also The Origine of the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 barat which signifieth severall kindes of trees Fir Ash Cedar c. The Picti had divers people under them whereof the chief were Caledonii by whose name sometimes all the Picts were named although Caledonii properly were those of the Picts who dwelt among the lesser hills of which hills some are called Ocelli montes in vulgar language Ochell hills The countrey of the Caledonii did begin at Forth and went Northward beyond Tay where their chief City was Caledon now Dunkell by a transposition In this countrey were the Woods called saltus Caledonius or sylva Caledonia The rockie and hillie part of Aetolia in Greece was called by the same name and there was there a Town of this name yea and a Forrest so much spoken of by the old Poets True it is That the second vowell is now and then changed which makes no difference for in words the consonants are mainly regarded Strabo Lib. 10. calleth the one and the other countrey 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hillie and stonie or rockie the name cometh from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Galeaetan which is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tumulus asper a rough little hill Benorth the Limits of the Empire in this Island all people beside the Picts were called Brigantes which importeth as much as In-dwellers of Mountains or high hills So you have the Brigantes neer the Lake of Constance in-dwelling Mountains On the Alps in Daulphine you have Brigantium Brianson the highest Town in Europe The Brigantes of Spain as those of Ireland of old did inhabite Mountains and so did our Brigantes in this Island mainly keep upon the Mountains The name cometh from Briga Brica or Bria as it is diversly written It signifieth an high place or Mountain Our vulgar hath interpreted it Bray hence we haply call our Brigantes Bray-men vvhom
the Queen was first married it was so called also to serve and obey him and her as their Lawfull Soveraignes The Queen desired my Lord Murray to subscribe as many others had done before which hee refused to do Because said he it is required necessarily that the whole Nobility be present at least the principall and such as he himself was posteriour unto before that so grave a matter should be advised and concluded The Queens Majesty no wayes content with this Answer insisted still upon him saying The greatest part of the Nobilitie were there present and content with the matter wished him to be so much a Stewart as to consent to the keeping of the Crown in the Family and the sirname according to their Fathers Will and desire as was said of him a little before his death But he still refused for the causes above written Now as the Lords were assembled an Ambassadour from England named sir Nicholas Throckmorton arrived at Sterlin and in his company the Laird of Lethington the Ambassadour was at the Castle Gate or ever they were aware and as he stood there in the Entry he was desired to passe to his Lodgings The next day he had audience of the Queen and was graciously received according to the dignity of his Message The whole summe of this his Message was to shew and declare to the Queene how highly the Queene his Mistris was offended with this precipitated Marriage and wondred what had moved her to take a man of inferiour rank and condition to her selfe And therefore disswaded her therefrom And specially desiring her most earnestly to send home her Subjects the Earle of Lennox and the Lord Darley But all in vaine for the matter was well farre proceeded In her heart Queen Elizabeth was not angry at this marriage first because if Q. Mary had married a forraigne Prince it had been an accesse to her Greatnesse and consequently she had been more redoubted by the other next both Harry and Mary were alike and in equall degree of Consanguinitie unto her the father of Mary and the mother of Harry being Children to her fathers sister With many fair words the Queen let the Ambassadour depart promising to do all she could to satisfie the Queen of England and for the same purpose she would send an Ambassador to her In the meane time the Queens marriage with the Lord Darley was prepared and propounded in Councell and the chief of the Nobilitie such as the Duke the Earles of Argyle Murray Glencarne with the rest granted freely to the same providing that they might have the Religion established in Parliament by the Queene and the Idolatrous Masse and Superstition abolished shortly it was concluded That they should convene again to Saint Iohnstoun where the Queen promised to take a finall order for Religion The day was appointed to wit the last of May at Perth my Lord of Argile came too late The Queens Majestie communed with the Lords who were very plain with her saying Except the Masse were abolished there should be no quietnesse in the Countrey The twelfth day of May the Lord Darley was Belted that is Created Earle of Rosse with great solemnity a Belt or Girdle being tyed about his waste or middle and albeit all kinde of provision was made to make him Duke of Rothesay yet at that time it came not to effect albeit the Crown and Robe-Royall were prepared to him for the same For the entertainment of this Triumph there were many Knights made to the number of 14. The next day which was the 13 of May the Queen called for the Super-intendants by name Iohn Willock Iohn Winram and Iohn Spotswood whom she cherished with fair words assuring them that she desired nothing more earnestly then the glory of God and satisfying of mens consciences and the good of the Common-wealth and albeit she was not perswaded in any Religion but in that wherein she was brought up yet she promised to them that she would hear Conference and Disputation in the Scriptures And likewise she would be content to hear publike preaching but alwayes out of the mouth of such as pleased her Majestie and above all others she said she would gladly hear the Superintendant of Angus for he was a milde and sweet natur'd man with true honesty and uprightnesse Sir Ariskin of Dun. Soon after the Queen past to Saint Iohnstons after that she had directed Master Iohn Hay Prior of Monimusk to passe to England who sped at the Queen of Englands hand even as sir Nicholas Throckmorton did in Scotland Before the day which was appointed for the meeting at Saint Iohnston my Lord of Murray most carefull of the maintenance of Religion sent to all the principall Churches advertising them of the matter and desiring them to advise and send the most able men in Learning and Reputation to keep the day but their craft and dissimulation appeared for the Dean of Restalrigge who lately arrived out of France with others such as Mr. Iohn Lesley Parson of Vure afterward Bishop of Rosse caused the Queen to understand that thing whereof she was easily perswaded to wit That there ought to be given to all men libertie of conscience and for this purpose to shun or put off the first day appointed The Queen writ to the Nobility that because she was informed that there was great meetings out of every Shire and Town in great number and then the other partie so termed she the Papists were minded together to the said Convention which should apparently make trouble or sedition rather then any other thing therefore she thought it expedient and willed them to stay the said meetings and to deferre the same till such a day that she should appoint with advice of her Councell At this time there was a Parliament proclaimed to be held at Edinburgh the twentieth day of Iuly By this Letter some of the Protestants having best judgement thought themselves sufficiently warned of the Inconveniences and troubles to come Now her Councell at this time was onely the Earles of Lenox and Athole the Lord Ruthen but chiefely David Rizio the Italian ruled all yet the Earle of Rosse already in greatest credit and familiarity These Letters were sent out to the Lords about the eight and twentieth day of May and within twelve dayes thereafter she directed new Missives to the chief of the Nobility desiring or commanding them to come to Saint Iohnston the three and twentieth day of Iune following to consult upon such things as concerned Religion and other things as her Majesty should propose Which day was even the day before that the generall Assembly should have been held in Edinburgh This last Letter uttered the effect of the former so that the Protestants thought themselues sufficiently warned Always as the Earle of Murray was passing to Saint Iohnston to have kept the said day he chanced to fall sick of the Fluxes in Lochlevin where he remained till the Queen came forth of Saint
Duke Hamilton the Earles Argile Murray Glencarne Rothesse the Lord Boyd and Ochiltrie with divers Barons and Gentlemen of Fife and Kyle where they concluded to be in readinesse with their whole Forces the four and twentieth day of August But the King and Queene with great cerity prevented them for their Majesties sent thorow Lowthian Fife Angus Stratherne Tividaile and Chiddisdaile and other Shires making their Proclamations in this manner That forasmuch as certaine Rebels who under colour of Religion intended nothing but the trouble and subversion of the Common-wealth were to convene with such as they might perswade to assist them therefore they charged all manner of men under pain of Life Lands and Goods to resort and meet their Majesties at Linlithgow the 24 day of August This Proclamation was made in Lowthian the third pay of the said moneth Upon Sunday the ninteenth of August the King came to the high Kirke of Edinburgh where Iohn Knox made the Sermon his Text was taken out of the six and twentieth Chapter of Esayas his Prophesie about the thirteenth Verse where in the words of the Prophet he said O Lord our God other Lords then thou have ruled over us Whereupon he tooke occasion to speake of the government of wicked Princes who for the sinnes of the people are sent as Tyrants and scourges to plague them And amongst other things he said That God sets in that room for the offences and ingratitude of the people Boyes and women And so other words which appeared bitter in the Kings ears as That God justly punished Ahab and his Posterity because he would not take order with that Harlot Iezabel And because he had tarried an hour and more longer then the time appointed the King sitting in a Throne made for that purpose was so moved at this Sermon that he would not Dine and being troubled with great fury he past in the afternoon to the Hawking Immediately Iohn Knox was commanded to come to the Councell where in the Secretaries Chamber were convened the Earle of Athole the Lord Ruthven the Secretary the Justice Clarke with the Advocate There passed along with the Minister a great number of the most apparent men of the Towne When he was called the Secretary declared That the Kings Majestie was offended with some words spoken in the Sermon especially such as are above rehearsed desiring him to abstaine from preaching for fifteen or twenty dayes and let Master Craig supply the place He answered That he had spoken nothing but according to his Text and if the Church would command him either to speake or abstain he would obey so far as the Word of God would permit him Within four dayes after the King and Queen sent to the Councell of Edinburgh commanding them to depose Archibald Dowglas and to receive the Laird Craigmiller for their Provest which was presently obeyed The five and twentieth of August the King and Queens Majesties past from Edinburgh to Linlithgow and from thence to Sterlin and from Sterlin to Glasgow At their first arrivall their whole people were not come The next day after their arrivall to Glasgow the Lords came to Paisley where they remained that night being in company about one thousand horses On the morrow they came to Hamilton keeping the high passage from Paisley hard by Glasgow where the King and Queen easily might behold them The night following which was the penult of August they remained in Hamilton with their Company but for divers respects moving them they thought it not expedient to tarry especially because the Earle of Argyle was not come for his Diet was not afore the second of September following to have been at Hamilton Finally they took purpose to come to Edinburgh the which they did the next day And albeit Alexander Areskin Captain under the Lord his brother caused to shoot forth of the Castle two Shot of Cannon they being neer the Towne And likewise that the Laird Craigmiller Provest did his endeavour to hold the Lords forth of the Towne in causing the common Bells to be rung for the convening of the Towne to the effect aforesaid yet they entred easily at the West Port or Gate without any molestation or impediment being in number as they esteemed themselves one thousand three hundred Horses Immediately they dispatched Messengers Southward and Northward to assist them but all in vain And immediately after they were in their Lodgings they caused to strike or beat the Drum desiring all such men as would receive Wages for the defence of the Glory of God That they should resort the day following to the Church where they should receive good Pay But they profited little that way neither could they in Edinburgh get any comfort or support for none or few resorted unto them yet they got more rest and sleep when they were at Edinburgh then they had done in five or six nights before The Noble-men of this Company were The Duke The Earles Murray Glencarne and Rothesse The Lords Boyd and Uchiltrie The Lairds of Grange Cunningham-head Balcomie and Lavers The Tâ—tor of Pitcur The Lairds of Barr Carmell and Dreghorn And the Laird of Pittarow Comptroller went with them Some said merrily That they were come to keepe the Parliament for the Parliament was continued till the first day of September Upon the which day they wrote to the King and Queens Majesties a Letter containing in effect That albeit they were persecuted most unjustly which they understood proceeded not of the King and Queens Majesties own Nature but onely by evil Counsell yet notwithstanding they were willing and content to suffer according to the Lawes of the Realm providing that the true Religion of God might be established and the dependants thereupon be likewise reformed Beseeching their Majesties most humbly to grant these things But otherwise if their enemies would seek their blood they should understand It should be dear bought They had written twice almost to the same effect to the King and Queens Majesties after their passing from Edinburgh for the Laird of Preston presented a Letter to the King and Queens Majestie and was therefore imprisoned but soon after released neverthelesse they got no answer The same day that they departed out of Hamilton the King and Queens Majesties issued out of Glasgow in the morning betimes And passing towards Hamilton the Army met their Majesties neer the Bridge of Cadder As they mustered the Master of Maxwell sate downe upon his knees and made a long Oration to the Queen declaring what pleasure she had done to them and ever laid the whole burden upon the Earle Murray Soon after they marched forward in Battell aray The Earle of Lenox took the Van-guard the Earle of Mortoun the middle Battell and the King and Queen the Reere The whole number were about five thousand men whereof the greatest part were in the Van-guard As the King and Queens Majesties were within three miles of Hamilton they were advertised that the Lords
being counselled and perswaded by divers notable Personages he began well in Edinburgh to proceed whereby a great number were moved with compassion of his state and likewise in Iedwart but he left his duty in Dundie and passing again into England the matter not without offence to many ceased The Ministers complaining that they could not be paid their Stipends were licensed by the Assembly to passe to other Churches to Preach but in no wise to leave the Ministery And because that the Queens Majesty had promised often before to provide remedy it was thought expedient that Supplication should be yet made as before That the Queens Majesty should cause such order to be taken that the poor Ministers might be paid their Stipends The Bishop of Galloway who was brother to the Earle of Huntley and now a great man in the Court travelled much with the Queens Majesty in that matter and got of her a good answer and fair promises A few yeers before the said Bishop of Galloway desired of the generall Assembly to be made Superintendent of Galloway but now being promoted to great Dignity as to be of the number of the Lords of the Privy Councell and likewise one of the Session he would no more be called Over-looker or Over-seer of Golloway but Bishop Alwayes truth it is That he laboured much for his Nephew the Earle of Huntley that he might be restored to his Lands and Honours for the said Earle was new Chancellor since the slaughter of David Rizio and had for his clawback the Bishop of Rosse Master Iohn Lesley one of the chief Councellors to the Qâ—een But of all men the Earle Bothwell was most in the Queens favour so far that all things past by him yea by his means the most part of all those that were partakers in the slaughter of David Rizio got remission and relief But from that day he was not present at any Sermon albeit before he professed the Evangell by outward speaking yet he never joyned to the Congregation But this time the Earle of Cassells was contracted with the Lord of Glanes sister by whose perswasion he became a Protestant and caused in the Moneth of August to reâ—orm his Churches in Carrick and promised to maintain the Doctrine of the Evangell The Queen not yet satisfied with the death of her man David caused in August to be apprehended a man called Hary who sometime had been of her Chappell Royall but afterward became an exhorter in a Reformed Church and for want of stipend or other necessaries past in service to my Lord Ruthuen and chanced that night to be present when the said David was slaine and so finally he was condemned and hanged and quartered The King being now contemned of all men because the Queen cared not for him he went sometime to the Lenox to his father and sometime to Sterlin whither the Prince was carried a little before Alwayes he was destitute of such things as were necessary for him having scarcely six horses in Trayn And being thus desolate and half desperate he sought means to go out of the Countrey And about the same time by the advice of Forlish Cagets he wrote to the Pope to the King of Spain and to the King of France complaining of the state of the Countrey which was all out of order all because that Masse and Popery were not againe erected giving the whole blame thereof to the Queen as not managing the Catholike Cause aright By some knave this poor Prince was betrayed and the Queen got a Copie of these Letters into her hands and therefore threatned him sore and there was never after that any appearance of love betwixt them The Churches of Geneva Berne and Basill with other Reformed Churches of Germany and France sent to the whole Church of Scotland the sum of the Confession of their Faith desiring to know if they agreed in Uniformity of Doctrine alleadging That the Church of Scotland was dissonant in some Articles from them Wherefore the Superintendents with a great part of the other most qualified Ministers convened in September in S. Andrews and reading the said Letters made answer and sent word again That they agreed in all points with those Churches and differed in nothing from them Albeit in the keeping of some Festivall days our Church assented not for onely the Sabbath day was kept in Scotland In the end of this Month the Earl Bothwell riding in pursuit of the theeves in Liddisdale was ill hurt and worse terrified by a thief for he believed surely to have departed forth of this life and sent word thereof to the Queens Majesty who soon after past forth of Iedwart to the Hermitage to visite him and give him comfort And within a few dayes after she took sicknesse in a most extreme manner for she lay two houres long cold dead as it were without breath or any signe of life at length she revived by reason they had bound small Cords about her shackle bones her knees and great toes and speaking very softly she desired the Lords to pray for her to God she said the Creed in English and desired my Lord of Murray if she should chance to depart that he would not be over extreme such as was of her Religion the Duke and he should have been Regents The bruit went from Iedwart in the month of October 1565. that the Queen was departed this life or at least she could not live any time wherefore there was continually prayers publikely made at the Church of Edinburgh and divers other places for her conversion towards God and amendment Many were of opinion That she should come to the Preaching and renounce Popery But all in vain for God had some other thing to doe by her The King being advertised rid Post from Sterlin to Iedburgh where he found the Queen somewhat convalesced but she would scarce speak to him and hardly give him presence or a good word wherfore he returned immediately to Sterlin where the Prince was and after to Glascow to his Father There appeared great trouble over the whole Realm and especially in the Countreys neer the borders if the Queen had departed at that time as she began to recover the Earle Bothwell was brought in a Charriot from the Hermitage to Iedburgh where he was cured of his wounds in whose presence the Queen took more pleasure then in all the rest of the world alwayes by his meanes most part of all that were out-lawed for the slaughter of David Rizio got reliefe for there was no other meanes but all things must needs passe by him wherefore every man sought to him where immediately favour was to be had as before to David Rizio Soon after the Queen passing along the borders she came within the bounds of Barwick where she viewed the Town at her pleasure a far off being within half a Mile and lesse all the Ordnance within Barwick were Discharged The Captain came forth with fourscore Horses bravely
of your Bishops is more then manifest their filthy lives infect the ayr the innocent blood which they shed cryeth vengeance in the ears of our God the idolatry and abomination which openly they commit and without punishment maintain doth corrupt and defile the whole Land and none amongst you do unfainedly study for any redresse of such enormities Will God in this behalf hold you as innocents Be not deceived dear brethren God hath punished not onely the proud tyrants filthy persons and cruell murtherers but also such as with them did draw the yoke of iniquity was it by flattering their offences obeying their unjust commandments or in winking at their manifest iniquity All such I say God once punished with the chief offenders Be ye assured brethren that as he is immutable of nature so will he not pardon you in that which he hath punished in others and now the lesse because he hath plainly admonished you of the dangers to come and hath offered you his mercy before he pour forth his wrath and displeasure upon the inobedient God the Father of our Lord Iesus Christ who is the father of glory and God of all consolation give you the spirit of wisedom and open unto you the knowledge of himself by the means of his dear Son by the which ye may attain to the esperance and hope That after the troubles of this transitory life ye may be partakers of the glorious Inheritance which is prepared for such as refuse themselves and fight under the Banner of Christ Iesus in the day of this his Battell That in deep consideration of the same ye may learn to prefer the invisible and eternall joyes to the vain pleasures that are present God further grant you his holy Spirit righteously to consider what I in his Name have required of your Nobility and of the subjects and move all together so to answer that my Petition be not a testimony of your just condemnation when the Lord Iesus shall appear to revenge the blood of his Saints and the contempt of his most holy Word Amen Sleep not in sin for vengeance is prepared against the inobedient Fly from Babylon if ye will not be partakers of her plagues Grace be with you Your Brother to command in godlinesse JOHN KNOX Be witnesse to my Appellation The 4. of Iuly 1558. A faithfull ADMONITION made by IOHN KNOX To the true Professors of the Gospel of CHRIST within the Kingdom of England 1554. John Knox wisheth Grace Mercy and Peace from GOD the Father of our Lord Iesus Christ with the perpetuall Comfort of the Holy Ghost to be with you for ever and ever dear Brethren the afflicted Members of Christs Church in England HAving no lesse desire to comfort such as now be in trouble within the Realm of England and specially you for many causes most dear to me then hath the naturall Father to ease the griefe and pain of his dearest Childe I have considered with my selfe what argument or parcell of Gods Scriptures was most convenient and meet to be handled for your consolation in these most dark and dolorous dayes And so as for the same purpose I was turning my Book I chanced to see a Note in the Margine written thus in Latine Videas Anglia Let England beware which Note when I had considered I found that the matter written in my Booke in Latine was this Seldome it is that God worketh any notable work to the comfort of his Church but that trouble fear and labour cometh upon such as God hath used for his Servants and Workmen and also tribulation most commonly followeth that Church were Christ Iesus is most truely preached This Note was made upon a place of Scripture written in the fourteenth Chapter of Saint Matthews Gospell which place declareth That after Christ Jesus had used the Apostles as Ministers and Servants to feed as it had been by their hands five thousand men beside women and children with five Barley Loaves and two Fishes he sent them to the Sea commanding them to passe over before him to the other side Which thing as they attempted to obey and for the same purpose did travell and row forth in the Sea the night approached the wind was contrary the vehement and raging storme arose and was like to overthrow their poor Boat and them When I considered as dolour and my simplicity would suffer the circumstances of the Text I began to reckon and ask account of my self and as God knoweth not without sorrow and sobs whether at any time I had been so plain by my tongue as God had opened his holy Will and Wisdom in that matter unto me as mine own Pen and Note beare witnesse to my conscience And shortly it came to my minde that the same place of Scripture I had handled in your presences when God gave opportunity and time for you to heare Gods Messenger speak the words of eternall life Wherefore I thought nothing more expedient then shortly to call to minde againe such things as then I trust were touched albeit peradventure neither of me so plainly uttered neither of you so plainly perceived as these most dolorous dayes declare the same to us It shall not bee necessary to handle the Text word by word but of the whole summe to gather certain Notes and Observations which shall not farre disagree from the state of these dayes it shall be sufficient And first it is to be observed That after this great miracle that Christ had wrought he neither would retain with himself the multitude of people whom he had fed neither yet his disciples but the one he sent away every man to return to his place of accustomed residence and the others he sent to the danger of the Seas not as he that was ignorant what should chance unto them but knowing and foreseeing the Tempest yea and appointing the same so to trouble them It is not to be judged That the onely and true Pastour would remove and send away from him the wandering and weak sheep neither yet that the onely provident Governour and Guide would set out his rude Warriours to so great a jeopardie without sufficient and most just cause Why Christ removed and sent away from him the people the Evangelist Saint Iohn declareth saying When Iesus knew that they were come to take him that they might make him King he passed secretly or alone to the Mountain Whereof it is plain what chiefly moved Christ to send away the people from him because that by him they sought a carnall and worldly libertie regarding nothing his Heavenly Doctrine of the Kingdom of God his Father which before he had taught and declared unto them plainly shewing them That such as would follow him must suffer for his Names sake persecution must be hated of all men must deny themselves must be sent forth as sheep among Wolves But no part of this doctrine pleased them or could enter into their
and themselves to be unworthy of Gods mercies for ever to such direct I my counsell to those I mean that rather offends by weaknesse and infirmity then of malice and set purpose And I would that such should understand and consider that all Christs Apostles fled from him and denyed him in their hearts And also I would they should consider That no man from the beginning stood in greater feare greater danger nor greater doubt then Peter did when Christs presence was taken from him yea no man felt lesse comfort nor saw lesse appearance of deliverance and yet neither were the disciples rejected for ever neither was Peter permitted to drown in that deep But some shall object Faith was not utterly quenched in them and therefore they got deliverance and were restored to comfort Answ. That is it which I would that the afflicted and troubled consciences in this age should consider That neither fear neither danger neither yet doubting nor backsliding can utterly destroy and quench the faith of Gods elect but that alwayes there remaineth with them some root and spark of faith howbeit in their anguish they neither feel nor can discern the same Yet some shall demand How shall it be known in whom the spark and root of faith remaineth and in whom not seeing that all fleeth from Christ and boweth down to Idolatry Hard it is and in a manner impossible that one man shall wittingly judge of another for that could not Elijah do of the Israelites of his dayes but every man may easily judge of himself For the root of faith is of that nature that long it will not be idle but of necessity by processe of time it will send forth some branches that may be seen and felt by the outward man if it ramain lively in the heart as you heard it did in Peter compelling him to cry upon Christ when that he was in greatest necessity Wilt thou have a triall whether the root of faith remaineth with thee or not I speak to such as are weak and not to proud contemners of God First Feelest thou thy soul fainting in faith as Peter felt his body sinke down in the waters Secondly Art thou as sore afraid that thy soule should drown in hell if thou consentest or obeyest Idolatry as Peter was that his body should drown in the waters 3. Desirest thou as earnestly the deliverance of thy soul as Peter did the deliverance of his body 4. Believest thou that Christ is able to deliver thy soul and that he will do the same according to his promise 5. Do'st thou call upon him without hypocrisie now in the day of thy trouble 6. Do'st thou thirst for his presence and for the liberty of his Word again 7. Mournest thou for the great abominations that now over-flowes the Realm of England If these premises I say remain in thy heart then art thou not altogether destitute of faith neither shalt thou descend to perdition for ever but mercifully shall the Lord stretch forth his mighty hand and shall deliver thee from the very throat and bottom of hell But by what means that he shall perform that his mercifull work it neither appertaineth to thee to demand nor to me to define But this is requisite and is our bounden duty that such means as the hand of our God shall offer to avoid Idolatry we refuse not but that willingly we embrace the same albeit it partly disagree to our affections Neither yet think I that suddenly and by one means shall all the faithfull in England be delivered from Idolatry No it may be that God so strengthen the hearts of some of those that have fainted before that they will resist Idolatry to the death and that were a glorious and triumphant deliverance Of others God may so touch the hearts that they will rather chuse to walk and go as Pilgrims from Realm to Realme suffering hunger cold heat thirst wearinesse and poverty then that they will abide having all aboundance in subjection of Idolatry To some may God offer such occasion that in despight of Idolaters be they Princes or Prelats they may remain within their own Dominions and yet neither bow their knees to Baal neither yet lack the lively Food of Gods most holy Word If God offer unto us any such means let us assuredly know That Christ Jesus stretched forth his hand unto us willing to deliver us from that danger wherein many are like to perish and therefore let us not refuse it but with gladnesse let us take hold of it knowing that God hath a thousand means very unappearing to mans judgement whereby he will deliver support and comfort his afflicted Church And therefore most dearly beloved in our Saviour Jesus Christ considering that the remembrance of Christs Banquet whereof I doubt not some of you have tasted with comfort and joy is not yet utterly taken from your minde And that we have entred in this journey at Christs Commandments considering that we finde the Sea windes blow contrary and against us as before was prophesied unto us and that we see the same tempest rage against us that ever hath raged against Christs elect Church And considering also that we feele our selves ready to faint and like to be oppressed by these stormie Seas Let us prostrate our selves before the Throne of Grace in the presence of our heavenly Father and in the bitternesse of our hearts let us confesse our offences and for Christ Jesus sake let us ask deliverance and mercy saying with sobs and groanings from our troubled hearts Complaint O God the heathen are entred into thine Inheritance they have defiled thy holy Temple and have prophaned thy blessed Ordinance In place of thy joyfull signes they have erected their abominable Idolatry The deadly cup of all blasphemie is restored againe to their harlots hand Thy Prophets are persecuted and none are permitted to speak thy Word freely The poor sheep of thy pasture are commanded to drink the venomous waters of mens Traditions But O Lord thou knowest how sore they grieve us But such is the tyranny of these most cruell beasts that plainly they say They shall root us out at once so that no remembrance shall remain of us on earth O Lord thou knowest that we are but flesh and that we have no power of our selves to withstand their tyranny And therefore O Father open the eyes of thy mercy upon us and confirm thou in us the Work which thine own mercy hath begun We acknowledge and confesse O Lord That we are punished most justly because we lightly regarded the tyranny of our mercifull Visitation Thy blessed Gospel was in our ears like a lovers song it pleased us for a time but alas our lives did nothing agree with thy Statutes and holy Commandments And thus we acknowledge that our iniquity hath compelled thy justice to take the light of thy
them he was instant with the Counsell of the City to provide themselves of a worthy man to succeed in his Place Master James Lauson who at that time professed Philosophy in the Vniversity of Aberdene being commended for a good Preacher Commissioners were directed from the Body of the Church of Edinburgh and from Master John Knox in particular to desire him to accept of the Charge To the Letter that the Commissioners carried after that he had set his hand he added this Postscript Accelera mi frater alioqui sero venies Make haste Brother otherwise ye shall come too late Meaning That if he made any stay he should finde him dead and gone These last words moved M. Lauson to take journey the morrow thereafter When he was come to the Town and had preached two severall times to the good liking of the people order was taken by the Rulers of the Church for his admission and the day appointed at which day John Knox himself would not onely be present but also preach though he could scarce walk on foot to the Chayre which he did with such fervency of spirit that at no time before was he heard to speak with such great power and more content to the hearers And in the end of the Sermon calling God to witnesse That he had walked in a good conscience amongst them not seeking to please men nor serving either his own or other mens affections but in all sincerity and truth preached the Gospel of Christ With most grave and pithie words he exhorted them to stand fast in the Faith they had received And having conceived a zealous Prayer for the continuance of Gods blessing among them and the multiplying of his Spirit upon the Preacher who was then to be admitted he gave them his last fare-well The people did convey him to his lodging and could not be drawn from it so loath were they to depart from him and he the same day in the afternoon was forced to take bed During the time he lay which was not long he was much visited by all sorts of persons to whom he spake most comfortably Amongst others to the Earle of Morton who came to see him he was heard say My Lord God hath given you many blessings he hath given you Wisdom Honour high Birth Riches many good and great friends and is now to prefer you to the Government of the Realme the Earle of Marr late Regent being newly dead In his Name I charge you That ye will use these blessings better in times to come then you have done in times past In all your actions seek first the glory of God The furtherance of his Gospel The maintenance of his Church and Ministery and next Be carefull of the King to procure his good and the welfare of the Realme If you shall do this God will be with you and honour you If otherwise ye do it not he will deprive you of all these benefits and your end shall be shame and ignominy These speeches the Earle about nine yeers after at the time of his Execution called to minde saying That he had found them to be true and him therein a Prophet A day or two before his death he sent for Master David Lindsay Master James Lauson and the Elders and Deacons of the Church to whom he said The time is approaching for which I have long thirsted wherein I shall be relieved of all cares and be with my Saviour Christ for ever And now God is my witnesse whom I have served with my spirit in the Gospel of his Son That I have taught nothing but the true and solid Doctrine of the Gospel and that the end I proposed in all my Doctrine was To instruct the ignorant To confirm the weak To comfort the consciences of those that were humbled under the sense of their sins and born down with the threatnings of Gods Judgements Such as were proud and rebellious I am not ignorant that many have blamed and yet do blame my too great rigour and severity But God knoweth That in my heart I never hated the persons of those against whom I thundred Gods Judgements I did onely hate their sins and laboured according to my power to gain them to Christ That I did forbear none of whatsoever condition I did it out of the fear of my God who hath placed me in the Function of his Ministery and I know will bring me to an account Now brethren for your selves I have no more to say but to warn you That you take heed to the Flock over which God hath placed you Overseers which he hath redeemed by the Blood of his onely begotten Son And you Master Lauson fight a good fight do the Work of the Lord with courage and with a willing minde And God from above blesse you and the Church whereof you have charge Against it so long as it continueth in the Doctrine of the Truth the gates of hell shall not prevail This spoken and the Elders and the Deacons dimitted he called the two Preachers unto him and said There is one thing that grieveth me exceedingly You have sometimes seen the courage and constancy of the Laird of Grange in the cause of God and that most unhappy man hath cast himself away I will pray you two to take the pains to go unto him and say from me That unlesse he forsake that wicked course wherein he is entred neither shall the Rock in which he confideth defend him nor the carnall wisedom of that man whom he counteth half a god this was young Lethington yeeld him help but shamefully he shall be pulled out of that nest and his carkase hung before the Sun meaning the Castle he did keep against the Kings Authority And so it fell out the yeer next following for the Castle was taken and he was publikely hanged and his body hung before the Sun The soul of that man is dear unto me and if it be possible I could fain have him to be saved They went as he had desired and conferred a long space with Grange but with no perswasion could he be diverted from his course Which being reported he took most heavily Yet Grange at his death did expresse serious repentance for his sins The next day he gave order for making his Coffin wherein his body should be laid and was that day as thorow all the time of his sicknesse much in prayer crying Come Lord Jesu Sweet Jesu into thy hands I commend my Spirit Being asked by those that attended him if his pains were great he answered That he did not esteem that a pain which would be to him the end of all troubles and beginning of eternall Joyes Oftentimes after some deep meditations he burst forth in these words O serve the Lord in fear and death shall not be troublesome unto you Blessed is the death of those that have part in the death of Jesus In the evening which was the last of this wretched life having slept some hours together
Bowe-men as our Poet expresseth it Roma sagitti feris praetendit maenia Scotis And Claudian many hundred yeers before this our Poet speaking of the Legion which then was called from its Garrison on the aforesaid walls saith thus The Legion came which was placed before the utmost Britans and which bridled the fierce Scot. Lucius Florus many yeers before Claudian who wrote towards the later end of the fourth Age to wit in the beginning of the second Age and Spartianus who alleadgeth Florus writ towards the later end of the third Age. Lucius Florus the Poet is the same with the Historian who writ the short History of the Romans as judgeth Salmasius is brought in by Aelius Spartianus in the History of the Life of Adrian the Emperor saying these words I would not be Caesar to walk among the Britans and suffer the Scots morning hoar Frosts The word pruina which the Author useth doth signifie so much for it is quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 morning What Florus in these words here alleadged calleth in his Language Scoticas pruinas Claudian calleth Caledonias pruinas speaking of another Roman in these words And he placed his Camp in the middle of the Caledonian morning â—oar Frosts I know that commonly in Spartian of whom we have these Verses of Florus it is read Scythicas for Scoticas but wrong notwithstanding that the great Criticks have not corrected it For how I pray you can Adrian be said to suffer Scythicas pruinas who never was in the Countrie which then went under the name of Scythia yea the Romans had never any War with the Scythes for albeit the Scythes heard of the Romans Arms yet they never felt them Besides what sense had it been in Florus to say unto Adrian That he would not be Caesar to walk in Britany and endure the morning hoary Frosts of Scythia For although the Romans heard say That Scythia was a cold Countrey yet they more perfectly knew Scotland to be cold having been upon the place Now it was very easie to those who copied Books of old and hardly understood what they writ to change one letter for another namely when two letters are so like one to another as these two Vowels O O for O not being Initiall or Capitall was written formerly without the draught under it which hath been written for distinction sake as we see it commonly now thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This change of these two Vowels hath been found elsewhere then in this place of Florus by the Criticks in the same words who seeing the name of the Sea upon the Coast of Scotland written Scythicum presently mended it and made it Scoticum Then Erasmus smelled out the same fault in Ierome his Epistle to Ctesiphon against Palladius and his disciple Caelestius in these words Britannie and the Scots Nations had not then known Moses and the Prophets Erasmus finding Scythicae he changed it into Scoticae Lucius Seneca about an hundred yeers before Florus that is about fourty yeers after Christ now 1600 yeers since in his Satyre upon the death of Claudius makes mention of the Scots in the composed word Scoto-Brigantes as thus followeth He i. e. Claudius commanded the Britans beyond the known Seas and the blue Scoto-Brigantes to submit their necks to the Roman Chains This word above named hath puzzled many of the Criticks how to reade it so that a right meaning or sense might be had of these lines with the true measure of the Verse some reading it one way some another way till at last the learned Ioseph Scaliger corrected it as you have it here giving to the words a plain and easie sense and keeping the law of the Verses against which all others did faile And to this Correction of Scaliger hath submitted many learned men yet some partly for envie against the Nation of whom is here spoken partly for vanity will stand out against the truth because of the authority of this Correction at whose great and most rare Learning they are offended as the former are at any advantage that the Nation whom these words doth concern may have The Scots are called Cerulaei or blue because they used much blue in their Garments and so doth the old Scots to this day witnesse their Plaids whereof the best sort ordinarily hath the ground blue as also their blue Caps Mamertin in his Panegyrick to Maximinian tells us That the Britans had War with the Scots and Picts before Iulius Caesar entered into the Island So by these Testimonies ye see how injurious they are unto the Scots that will not have their name known till many yeers yea some hundred yeers after the entry of the Romans into the Island The Romans having setled themselves in the Island they divided the whole into two parts Their part or the South part they called Britannia major and superiour and their Provincialls went most commonly under the name of Britones although sometimes under the name of Britanni but not so oft and they were sub-divided into severall Peoples The other part of the Island without the Roman Province that is the northern part was called Britannia minor and inferiour Now all the inhabitants of this northern part who were in continuall Bickerings and Warre with the Romans and their Provincialls were called Scoti sometime Transmarins sometime Forreigners and they did consist of two chief Peoples to wit Brigantes and Picti which both were sub-divided into severall lesser Peoples of which we forbear to speak at this time So the name of Scoti was at first appellative and given to more then to one People but in successe of time appropriated to one And this is not singular in this name for the proper names of divers Peoples at first hath been appellative and thereafter appropriate to one alone I will instance onely in one for brevity sake which is this The name Franck or French at first was common to all those that stood out together for Franchise and Liberty against the Romans about the Rhyne and other parts of Germany But at length it became peculiar unto one people as we see it is at this day Moreover that the name of Scoti was appellative and given to more then one people you may cleerly see by the ordinary expression of ancient Writers in the plurall number thus Scotorum gentes Scoticae gentes when otherwise all men ordinarily both by word and writing have ever used and to this day use the singular number speaking of one people as gens not gentes populus not populi nation not nations As all the northern people of the main Land or Continent both in Europe and Asia went anciently under the name of Scythae witnesse Strabo in these words The ancients commonly called the northern people Scythes And in another place he saith The ancients did call by one name of Scythes all the known places towards the North. He means in the Continent or main Land So the northern
vve call othervvise High-landers or High-land-men Strabo tells us That bria amongst the Thracians doth signifie a Tovvn or City And so the vvord Bria must needs come from the Hebrevv 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bira Tovvn or Palace by the transposition of a letter vvhich is ordinary in the derivation of vvords as vve have said a little before Here for further proof of the transposition of a letter in a derivative vvord take this example onely Dumbarton for Dumbriton Cansabon in his Notes upon Strabo tells us from Hesychius That bria signifieth a Village or Tovvn upon a hill So bria signifieth not simply a Tovvn or Village but such a one as is builded upon a hill And truely in the most ancient times Tovvns or Villages vvere for the most part builded upon high places as any man that hath taken the pains to remark either by Histories or by considering the places he may have seen knovveth So then Brigantes are men inhabiting the hills or having their Tovvns Cities Villages upon the hills Yea in old times vvhen they had not yet fixed their abode certain they were wont to remove from hill to hill as we have said formerly and to this day some of our Highlanders do within their own extent and limits The Brigantes in the Continent namely were so given anciently to take away goods from their enemies with a strong hand that by successe of time all those that openly did rob and plunder were called Brigantes And the French has from hence derived the verb Brigander to rob or plunder Next there is a kinde of Armour called Brigantine the use and manner whereof is borrowed from the Brigantes it is like a Male-Coat Lastly there is a kinde of Ship used at the Sea called Brigantine of the middle size as being most proper for War at Sea Thus much for the name of Brigantes The Brigantes of this Island came hither from Ireland at divers times and upon divers occasions The Brigantes in Ireland by Ptolomie are placed well Southward But those that are come after Ptolomee I mean those of neerer Antiquity have placed them more Northerly by many miles as ye may see easily by looking upon Ptolomee his Maps and Ortelius his Maps of Geographie of the Ancients So ye see that the Brigantes at their first coming to Ireland from Spain for thence they came with many other inhabitants of that Island dwelt in the South parts but by degrees drew Northward for conveniency to their wandring course of life in keeping cattell and hunting and for freedom from the trouble of too neer neighbors They went by successe of time so far North till at length having come to the part next unto Britannie they came hither and possessed themselves of the little Islands and hills next unto Ireland and finding themselves firted in this new-found Land for their purpose according to their minde they made their abode there and drew dayly more and more company unto them till at length they made up a great Body of people in Britannie and by little and little came all along the West side of Britannie keeping the hills till they came to the River Belisana that is Rhibet in Lancashire and from thence went straight Eastward till they came to the mouth of Abus now Humber The North Britans were glad to give them way contenting themselves with the East side of Britannia minor which indeed was and is the best and were glad also to have them for a Rampart against their enemies in the South or in majore Britannia The Brigantes were great enemies to the Romans with whom they had divers Bickerings but at last they were compelled to go Northward and were hem'd in by the wall built by the Romans betwixt the fluve Tina now Tyne on the East side and Itrina now Eden in Cumberland on the West side Although they left the Countrey besouth this wall yet the Romans continued there the names of Brigantes yea some of the Brigantes allured by the bounty of the Soyl did chuse rather to submit to the Roman yoke then change their abode although it was with thraldome Then after many various encounters with the Romans they were yet constrained to yeeld more ground unto the Romans who hedged in both them and the Picts northward with a Wall betwixt Bodotria or Forth and Glotta or Clyde At last the Romans by cunning raised jealousies betwixt the Brigantes and Picts and so not onely withdraws the Picts from the friendship of the Brigantes but makes them joyn with them to overthrow the Brigantes and taking occasion of the Brigantes domestick troubles fights with them yea at length after a bloody well-fought Battell defeats them gives the best of the Lands they possest to the Picts for their reward After this the Brigantes were constrained for the most part I mean of the better sort to retire thence whereof some went to the next Isles some returned to Ireland to their ancient Patrie and some went to the North Countreys beyond Seas and so they were for a time distressed and in exile till after divers attempts they were restored again under the conduct of Fergus the second Here let us remember That the whole Island Britannie was first named Albion from Albe or Alpe which signifieth hill or high place This word Albe or Alpe cometh from Albus white and this from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laban per metathesin Alban Albus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek because the high hills and mountains yea in the hot Countries are frequently covered with Snow and so appear white witnesse the high hills betwixt France and Italy which by reason of their highnesse above other mountains are named particularly Alps. The Island when it had given unto it the name of Britannia by little and little left off the old name of Albon which continued in the North part of the Island benorth the limits of the Empire and so the whole Countrey beneath the Humber was called and Albion in this second sense in following times was called Britannia minor as we have heard but as the Romans did gain ground upon the in-dwellers of Albion or Britannia minor beating them Northward they lessened Albion or Britannia minor so far till they brought them to keep North Bodotria or Forth and Glotta or Clyde Last of all the Romans having by their cunning divided the Brigantes and Picts and having drawn the Picts on their side against the Brigantes Albion was taken for that part of Britannia minor beyond Clyde and Forth which did not belong to the Picts that is the Northwest side of that hillie Continent with the hillie Islands adjacent where to this day dwelleth our Highlandmen or Highlanders who are the remnant of the ancient Brigantes That the ancient name of a whole great Countrey as this Island is should be conserved in one corner or a little portion thereof may not seem strange I have thought fit to tell you That you
have the like in our neighbour Countrey of old called Gaule now France where the ancient name of Gaule among the vulgar is onely conserved in a little Countrey lying about Sens of old Senones this little Countrey is called Pays Gaulois and is divided in Haute basse Gaule So it was judiciously said by the Historiographer The name of the Isle Albion is derived from Albe and remains in Scotland as it were in its Native Soyl. Of Alpe or Albe signifying hill or high place you have the in-dwellers thereof sometimes named Albani as in Asia Dalmatia Italy and North Britannia and their Countrey Albania sometimes Albici Albigois in Languedock and their Countrey Albium or Albi in vulgar language sometimes Albini or Alpini and Albienses as the in-dwellers of our Albion who to this day call themselves as they have done of old c. which name is one and the same with Brigantes Here let us remark That as the Provincialls or In-dwellers of Britannia superiour subject to the Romans are ordinarily called by the Writers Britones so the others benorth the Empire have been called by the Writers Britanni peregrini transmarini strangers and beyond-Sea-men as if they had been of another Island And truely if it were not for the Strait betwixt the Rivers afore-named which did serve for Border unto them they were in another Island Hence England is said to be inter quatuor maria Ptolomeis Tacitus and Seneca tell us That the Brigantes inhabited Albion which when they writ was that part of the Island beyond the Roman Empire Therefore the Brigantes were then Albini or Albani Moreover the Brigantes about Eboracum now Yorke were of the Scots who came from Ireland a great and mighty People Iohn Fordon in his Scoti Chronicon writes That the Scots came so far South as Humber and possessed Lands there Also the Isle of Man was for a long time under the Crown of Scotland which Isle is as far South as the Countrey about Yorke although it be Westward and in the Sea And these were the Brigantes we now have spoken of The Brigantes at their first coming into Albion came as we have said without any certain or setled way of Government but being grown to a considerable number or Body they sent into Ireland for Fergus the first to be their King whose with a new Colonie coming into Albion is reckoned to be about Alexander the Great his time that is about three hundred yeers before the Birth of Christ. The Brigantes alias Albini for a certain time by some have been called Dalreudini although this name did not last long from the King Reuda who brought into Albion the second remarkable Colony from Ireland after Fergus about 180 yeers before Christ that is about 220 yeers after Fergus And Dale which signifieth Countrey and Province as is known to this day There is a certain place in the West of Scotland called to this very day Ridsdale We have heard That the people benorth the Roman Province upon the East side were originally Britains whence they were called Britanni Picti and somtimes Britanni Caledonii from one of the chief people sometimes simply Picti or Caledonii Also we have heard That the people benorth the Province on the West side were come from Ireland and called Brigantes or Album yea for a time Dalreudini Likewise we have heard That all the people benorth the Empire by a generall Appellation were called Scoti where they were all spoken of together but when they were spoken of apart those of the East were called Scoto-britanni Those of the West were called Scoto-brigantes as we have heard out of Seneca Moreover by progresse of time the Irish came to go under the name of Scots with those of Britannia minor or Albion who from them had help supply and recruites in their War against the Romans and Britans Provincialls Thus naming the Irish by the name of Scots began some hundred yeers after Christ that is towards the middle Ages And about that time Ireland was called by the name of Scotia as Abrahamus Ortelius hath remarked in these words I have observed Ireland to be named Scotia by the Writers of the middle Age. And so it hath been observed by the learned That ancient Authors did never name Ireland Scotia as you may see by those who have exactly reckoned up the old names of Ireland out of the ancient and Classick Authors So it was not said much amisse by one That this naming of Ireland by the name of Scotland was first about Beda his time who lived in the beginning of the eighth Age. Scaliger tells us That the word Scot is no Irish word but British that is not used in Ireland but in Britannia what is the origine and signification of the word we have heard before As the Irish began to be called Scots so the Picts left off to be so named now withdrawing themselves from the Brigantes or Albini and striking in with their enemies the Irish by the Writers were called Scoti Hibernienses and the Albins were called Scoti Albienses And Ireland was called Scotia major because Albania or Albion in those dayes which they called Scotia minor was of lesse extent But this name of Scots was not for any long time given to the Irish So that at length the name of Scots became peculiar to the Albins or Brigantes alone Lastly the Albins having subdued the Picts and made them no more a People communicated into the Countrey newly conquered by them the name of Scotia as one Countrey with Albinia and so all the in-dwellers there were called Scots with the Albins as one people with them and so they are to this day Now the Albins or Brigantes being the onely Masters of Britannia minor came to be called Scoto-Britanni as the Picts had been of old and are upon occasion called so to this day to distinguish them from the South Britons of whom some are called Cambro-britanni the rest Anglo-britanni Although the ancient Brigantes were called by forreigners Scoti namely by the Britons Provincialls and the Romans yet they did never name themselves so by this name Scoti neither do the High-landers to this day in their own language call themselves Scots but Albins So Scaliger had just reason to say That Scoti was not an Irish name As the Hellenes did never name themselves Greeks although they were so commonly called by the forreigners And the Misraims did not call themselves Egyptians although forreigners named them so The Scots now adayes are divided in Highland-men and Lowland-men The Highlanders are the true Progenie of the ancient Brigantes or Albins for the most part I say because some are come in later times from other Countreys And to this day our Highlanders as the Brigantes of old makes main use of their Bowes and Arrows in their war namely when they are among the hills so when they praise one for a Military man they say He is a good Bowe-man and Bray-man which two
and quiet all things speedily with wisedom to the good of the people with due obedience to our lawfull Sovereign under God as we are taught by the Law of God the Law of Nature the Law of Nations and the Municipall Laws of our severall Countreys But to return to the Church The Scots although they received amongst them the light of the Gospel with the very first of the Gentiles as we have said yet had they not the Evangel so universally professed thorow the whole Countrey till towards the first yeers of the third Age that is till Donald the first who not onely professed the Faith of Christ himself with his Family but did his best to cast out Idolatry wholly from his Dominions and to settle the Ministery of the Gospel in every corner thereof But this religious King could not bring to passe this his good Designe fully being diverted by continuall Wars against the Romans the whole course of his life After the death of Donald till toward the later end of the third age that is to the Reign of Crathilinth this work of totally putting down Idolatry and setling the Gospel every where in the Countrey by the negligence of the following Princes was at a stay In this King Crathilinth his dayes fell out the ninth persecution under Aurelius and the tenth under Dioclesian which gave occasion to many Christians from divers parts of the Empire but namely from the South parts of Britanie now another time to flie into Scotland for refuge as they had done before under Domitian Among those fugitives who did then repair into Scotland for shelter from the generall massacre were many excellent men in Piety and Learning whom the King Crathilinth not onely kindely received but also employed to ayd and help him and his Councell in the further setling of Christs Truth in his Kingdom and in the totall extirpation of Idolatry out of it which was so much the harder work because of the Druides the principall false Prophets and Idolatrous Priests in those dayes who not onely by their subtill hypocrisie and sense-pleasing Divine Service but also by a cunning forecast having drawn into their hands the hearing and determining of Civill affairs had so gained upon the spirits of the poor and simple people that they could not imagine how to be without them and live The resolute care and diligence of King Crathilinth and his Councell with the help of those pious and learned men surpasseth all difficulties and having put quite down the Groves and Altars under the Oaks and in a word all Idoll Service established the pure Worship of the true God in every place of his Dominions and filled up the rooms of those false Prophets with godly and learned Teachers of the people which was done every where thorow the Kingdom but particularly in the Islands which those pious men chose for their principall abode as being most fit for a retired life and namely in the Isle of Man the King Crathilinth caused to build a Church to the honour of our Saviour which in following times by corruptions was called Fanum Sodorense for Soterense the word originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence the Town neer the Church was called Sodora as Minster in our vulgar language and Moustier in French signifying a Town in a secondary signification neer a Church Those godly men being setled as aforesaid and having withdrawn themselves from the sollicitude of worldly affairs did wholly give themselves to divine Service that is To instruct the ignorant comfort the weak administer the Sacraments to the people and to train up Novices and Disciples to do the same service in their due time These men for their single and retired life were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Monks by abbreviation and for their travelling altogether in Gods Worship and Service were called Colidei or Culdees These Culdees were so given to the exercise of devotion by the meditating the Mysteries of the Kingdom of Heaven and by Prayers that the very Cells whereinto they had inclosed and separated themselves from the world after their death were reputed so many Temples or Chappels set aside for Divine Service hence to this day Cella is taken for a Church among the ancient Scots as you may see in these composed names Kelmarnoc Marnoc his Church Celpatric Patrick his Church The Culdees thus setled as we have seen did chose out of themselves some eminent men in piety knowledge and wisedom to oversee the rest and to keep them to the discharge of their duty towards the People and towards the Disciples with an orderly and discreet carriage of each one towards another in their severall societies and in their private These Overseers or Superintendents chosen of themselves and by themselves did discharge the Duties of their Function indifferently every where thorowout the whole Kingdom without restraining themselves to any certain place or Lording over their Brethren or any part of the Flock of Jesus Christ not attributing unto themselves any particular distinct holy order from the rest belonging onely to them and to be onely conferred by them This way of instructing the People and governing the Church by Culdees did continue for many yeers under Gods mercy the Ministery of Gods Church as yet not being become a businesse of gain and of worldly pomp and pride So these Culdees and Overseers of others had no other emulation but of weldoing nor striving but to advance true Pietie and godly Learning The Overseers of Superintendents of the Culdees were commonly called by the Writers who writ of those dayes Scotorum Episcopi without any definition of place or preeminence of one above another But to return to Crathilinth who till his dying day which was about the 312. yeer did constantly continue to advance the Kingdom of Christ as likewise his successor Fincormac under whose dayes the Gospel did flourish in Puritie and in Peace he died about the yeer 358. After the death of Fincormac both the Church and State of Scotland fell in great disorder and troubles by domestick dissensions and factions for some yeers The Roman Lievtenant Maximus seeing the intestine troubles of Scotland began to lay hold upon the occasion First he foments their divisions within them next not onely he withdraws under fair promises from the Scots their ancient Allies the Picts but also obtains help of the Picts to make Warre against the Scots and so to defeat them which he did effectuate indeed in a battell fought with much bloodshed on both sides at the Water of Dun in Carrick wherein the King Ewen was killed this defeat fell out about 380. in the yeer of Christ the most part of the Nobilitie and numbers of People of those that escaped some fled into the West Isles some into Ireland and others to the Northern parts of Germany or Scandia some submitted themselves to the will and discretion of the Conquerour with the poor people that had not taken arms Among those that fled
of the Church had been as forward as he was willing there had been a better Reformation then was in his time witnesse this instance The People desired freedome to read the Scripture the then Bishops refused this unto the People Whereupon the King was petitioned in the name of the People the King grants their Petition the Bishops hearing of the Kings grant thus limit it not daring to deny it flatly That all Gentlemen should have liberty to read the Scripture since it was the Kings pleasure but for others the permission was stopped As if Yeomen and Tradesmen had not as much interest in Gods Word as Gentlemen Then remarke all those that were put to death for the testimony of the Truth in Henry the eighth his dayes were persecuted by the Bishops of the time although the blame lieth upon the Prince for albeit they had in compliance to the King renounced the Pope by word of mouth yet in effect they kept up his tyranny by his doctrine with small alteration changed his Rites and Ceremonies Canons and Laws Prelacie or Hierarchie maintained And seeing the King so opposite to the Pope they condescended that the King should bear the blasphemous Title of the Pope Head of the Church although with reluctancy and so it proved for notwithstanding all the Statutes that were made in favour of this Title taken from the Pope and attributed to the King the Bishops with cunning and subtill proceedings kept a foot the power of the Pope and so soon as they saw the occasion of Queen Marie her Reigne they freely and easily brought all back again to Rome without Maske or Limitation and ever since their successors although by the course of affairs they have been obliged to disclaim the Pope his authority yea and his doctrine in some measure yet they ever since to this day have expressed their inclinations and done their endeavours to return thither again as we all know by dolefull experience But here it may be demanded What drift or policie can it be in the Bishops to desire to be subject to Rome rather then to their Prince and Laws of the Countrey The answer is The propensitie of us all to follow evill rather then good is known namely When the evill hath the mask of worldly dignitie pomp power and pleasure which hinders it to be seen in its own colours Now the Bishops and all the rabble of that corrupt Clergy are given to Temporall howsoever unlawfull advantages as their ambition avarice and lust from the very beginning hath shewn which exorbitant passions lead men headlong without measure when once way is given unto them unlesse they meet with some lett or stop which is both lesser and slower when it is a farre off namely when it cometh from one who is possessed with the same distempers and himself of the same order of men with the Delinquent and so the Bishops of this Island had rather have to do with the Pope then with the Prince First Because of mutuall infirmity the Pope proveth more indulgent then any Prince Next The Prince is too neer them and so it is best for them to be so free of the Prince his Jurisdiction that they may be able not onely to neglect him but also to oppose him For all let that example of the Canterbury-prelat serve who made the King for the time to hold the Stirrup when he gat up upon his horse The Story is known I called a little before the Title of Head of the Church used by the Pope and then given to Henry blasphemous To lay aside all other things that may be alleadged against this Title I shall onely say this The Church is the Spouse of Christ No Spouse can be said to have any other Head but him whose Spouse she is Now if the Church should acknowledge her self to be the Spouse of any other but of Christ she were a professed Whore and Adulteresse By no means then a Prince is to be called The Head of the Church For although the civill Magistrate is obliged according to his rank and place to see the Ministers of the Church do the work of the Lord truely diligently and carefully and to make them do it according to the Will of God declared in his Word yet for all this he is nothing but a servant overseer or grass and not the Head which is a Title belonging onely to Christ wherefore Princes or Magistrates that by slavish flatterers had this Title given unto them at the first had done well to reject it as their Successors who have followed had done well likewise according to God his Will if they had not suffered this Title to have been continued unto them namely in the publike prayers where the time-serving inconsiderate Minister prayeth in the name of the Church for her Head if the Head of the Church needs to be prayed for then the influences of the Head upon the Church will be but poor and weak c. But of this enough for this place Moreover The flattering Preachers unrequired in the publike prayers in the name of the Church call the Prince forsooth The Breath of our Nostrils taking for his ground the words of Ieremy in his Lamentations Chap. 4. vers 20. Which words by the Current of the Ancients and Septuagint are to be understood of Christ Jesus True it is The Rabbins have interpreted the words of one of the Kings of Iudah to wit Iosias or Zedekias and hence some of the later Expositors have explained these words That first and literally they may be applyed to one of the Kings of Judah who were all figures of Christ to come but principally and mainly the words are to be understood of Christ Iesus by the consent of all So to attribute these words to any Prince earthly cannot be without offense to Christ For who can be said properly and well To be the Breath of our Nostrils but he who inspireth into us life that is God In like manner the inconsiderate Ministers of the Gospel abusing the Text of the eightieth Psalm which by the consent of all is understood of Christ truely and of David as a figure of Christ to come call the King The man of thy right hand this in no wayes without Blasphemie can be attributed unto any earthly Prince for none is to be said a figure of Christ as David and his Successors were by a particular dispensation But if misapplying and mistaking of Texts of Scripture will do businesse since Magistrates are said to be gods you may as well call the Prince god as the Roman Emperour was of old by some so called and now the Pope by his Court-parasites which Titile of god no Prince will suffer to be given unto him Surely as it is a very great crime not to give due respect reverence and obedience unto him whom God hath set over us for our good according to his wise Ordinance so on the other side it is a huge sin to Idolize the Prince
shall onely l. 47. r. is p. 316.35 r. might not p. 317. l 9. r. whither p. 319 l. 15. r. concurre l. 20 r. she p. 321. l 34. r. charge p. 324. l. 28. r. meats p. 326. l. 7. r. modified p. 327. l. 39. r. women p. 352. l 3. r. dearth l. 5. r. many p. 359. l. 1. r. her p. 366. l. 12. r. within l. 19. r. dayes p 369 l. 24. r. unlawfull p. 373. l. 36. r. if the p. 375. l. 32. r. all through l. 34. r. sins p. 386. l. 35. r. death p. 387. l. 1. r. which l. 45. r. what p. 392. l. 25. r. will say p. 393. l. 4. r. misknow p. 397. l. 5. r. this l. 10. r. the. The fifth Book P. 413. l. 39. r. best p. 414. l. 17. r. to p. 416. l. 5. â— celerity p. 421.36 r. as you p. 436. l. 26. r. foolish cagots p. 437. l. 7. r. to such p. 447. l. 5. dele was l. 23. r. saying Appendix P. 7. l. 43. r. ye p. 29. l. 6. r. result l. 10. world p. 60. l. 44. r. Mistresse p. 78. l. 15. r. time p. 79. l. 7. r. Iehu pag. 99. l. 1. r. whole l. 11. r. finall p. 102. l. 4â— r. punished p. 106. l. 1. r. all p. 111. l. 17. r. him p. 112. l. 24. r. perceived THE HISTORIE OF THE REFORMATION Within the Realme of SCOTLAND from the yeer 1422. Till the 20. day of August 1567. THE FIRST BOOK IN the Records of Glasgow is found mention of one whose name was Iames Resby an Englishman by Birth Scholler to Wickliff He was accused as an Heretike by one Lawrence Lindors in Scotland and burnt for having said That the Pope was not the Vicar of Christ and that a man of wicked life was not to be acknowledged for Pope This fell out Anno 1422. Farther our Chronicles make mention That in the dayes of King Iames the first about the yeer of God 1431. was deprehended in the University of Saint Andrewes one named Paul Craw a Boheme who was accused of Heresie before such as then were called Doctors of Theologie His accusation consisted principally That he followed Iohn Hâ—s and Wickliff in the opinion of the Sacrament Who denied that the substance of Bread and Wine were changed by vertue of any words Or that Confession should be made to Priests or yet Prayers to Saints departed While that God gave him grace to resist them and not to consent to their impiety He was committed to the secular Judge for our Bishops following Pilate who both did condemne and also wash his hands who condemned him to the fire in the which he was consumed in the said City of Saint Andrews about the time afore written And to declare themselves to be the generation of Satan who from the beginning hath been enemy to the Truth and he that desireth the same to be hid from the knowledge of men They put a ball of Brasse in his mouth to the end he should not give Confession of his Faith to the people neither yet that they should understand the defence which he had against their unjust accusation and condemnation Both these godly men Resby and Craw suffered Martyrdome for Christ his Truth by Henry Ward-Law Bishop of Saint Andrewes whom the Prelates place amongst their Worthies But that their wicked practise did not greatly advance their Kingdom of darknesse neither yet was it able utterly to extinguish the Trueth for albeit that in the dayes of King Iames the second and third we finde small question of Religion moved within this Realm yet in the time of King Iames the fourth in the sixth yeer of his Reign and in the twenty two yeer of his age which was in the yeer of God 1494. were summoned before the King and his great Counsell by Robert Blacater called Archbishop of Glasgow The number of thirty persons remaining some in Kyle Stâ—wart some in Kingstyle and some in Cunninghame Among whom were George Campbell of Cesnok Adam Reade of Barskyning Iohn Campbell of Newmyls Andrew Schaw of Polkemac Helene Chalmer Lady Pokellie Isabelle Chambers Lady Stairs These were called the Lollards of Kyle they were accused of the Articles following as we have received them out of the Register of Glasgow 1. First â—hat Images are not to be had in the Kyrk nor to be worshipped 2. That the Reliques of Saints are not to be worshipped 3. That Laws Ordinances of men vary from time to time and that by the Pope 4. That it is not lawfull to fight for the Faith nor to defend the Faith by the Sword if we be not driven to it by necessity which is above all Law 5. That Christ gave power to Peter as also to the other Apostles and not to the Pope his pretended Successour to binde and loose within the Kyrk 6. That Christ ordained no Priests to consecrate as they do in the Romish Church these many yeers 7. That after the Consecration in the Masse there remains Bread and that there is not the naturall Body of Christ. 8. That Tythes ought not to be given to Ecclesiasticall men as they were then called to wit wholly but a part to the poor widow or orphans other pious uses 9. That Christ at his coming hath taken away power from Kings to judge This Article we doubt not to be the venomous accusation of the enemies whose practise hath ever been to make the doctrine of Jesus Christ suspect to Kings and Rulers As if God thereby would deprive them of their Royall Seats While on the contrary nothing confirms the power of Magistrates more then doth Gods Truth But to the Articles 10. That every faithfull man and women is a Priest in that sence that they are called by the Apostle Saint Iohn Apoc. 1.6.5.10.20.6 11. That the Unction of Kings ceased at the coming of Christ and truely it was but late since Kings were anointed namely in Scotland for Edgar was the first anointed King in Scotland about the yeer 1100. 12. That the Pope is not the successour of Peter but where he said Go behinde me Satan 13. That the Pope deceives the people by his Buls and his Indulgences 14. That the Masse profiteth not the souls who in those dayes were said to be in Purgatory 15. That the Pope and the Bishops deceive the people by their Pardons 16. That Indulgences ought not to be granted to fight against the Saracens 17. That the Pope exalts himself against God and above God 18. That the Pope cannot remit the pains of Purgatory 19. That the blessings of the Bishops of dumb Dogs they should have been stiled are of no value 20. That the Excommunication of the Kyrk is not to be feared if there be no true cause for it 21. That in no case it is lawfull to swear to wit idly rashly and in vain 22. That Priests may have wives according to the constitution of the Law and
that they are forgiven us by Christ and so we count God a liar for God saith Thou shalt have the inheritance of heaven for my Sons sake You say It is not so but I will gain it through mine own works So I condemn not good works but I condemn the false trust in any works for all then works that a man putteth confidence in are therewith intoxicate or impoysoned and become evil Wherefore do good works but beware thou do them not to get any good through them for if thou do thou receivest the good not as the gift of God but as a debt unto thee and makest thy self fellow with God because thou wilt take nothing from him for nought What needeth he any thing of thine who giveth all things and is not the poorer Therefore do nothing to him but take of him for he is a gentle Lord and with a gladder heart will give us all things that we need then we take it of him So that if we want any thing let us blame our selves Presse not then to the inheritance of heaven through presumption of thy good works for if thou doest thou countest thy self holy and equall unto him because thou wilt take nothing of him for nought And so shalt thou fall as Lucifer fell from heaven for his pride Thus ends M. Patricks Articles And so we return to our History When those cruell wolves had as they supposed clean devoured the prey they found themselves in worse case then they were before for then within S. Andrews yea almost within the whole Realm who heard of that fact there was none found who began not to inquire wherefore M. Patrike Hamilton was burnt and when his Articles were rehearsed Question was holden if such Articles were necessary to be beleeved under the pain of damnation And so within short space many began to call in doubt that which before they held for a certain verity insomuch that the University of S. Andrews and S. Leonards Colledge principally by the labours of Master Gawin Logy the Novises of the Abbey and by the sub-Prior began to smell somewhat of the verity and to espie the vanity of the received Superstition yea within few yeers after began both black and gray Friers publikely to Preach against the pride and idle life of Bishops and against the abuses of the whole Ecclesiâ—sticall estate amongst whom was one called Will. Arithâ— who in a Sermon preached in Dundie spake somewhat more liberally against the licentious life of the Bishops then they could well bear He spake further against the abuse of cursing and of Miracles The Bishop of Brechain having his Parasites and Jack-men in the Towne buffeted the Frier and called him Hereticke The Frier impatient of the injury received past to S. Andrews and did communicate the heads of his Sermon with Master Iohn Mair whose word then was holden as an Oracle in matters of Religion and being assured of him than such Doctrine might well be defended and that he would defend it for it contained no Heresie There was one day appointed to the said Frier to make repetition of the same Sermon and advertisement was given to all such as was offended at the former to be present And so in the Parish Church of S. Andrews upon the day appointed appeared the said Frier and had amongst his Auditors M. Iohn Mair M. George Lockart the Abbot of Gambuskeneth M. Patricke Hepburn Prior of Saint Andrews with all the Doctours and Masters of the Universities The theme of his Sermon was Verity is the strongest of all things His discourse of cursing was That if it were warily used it were the most fearfull thing upon the face of the earth for it were the very separation of man from God but that it should not be used rashly and for every light cause but onely against open and incorrigible sinners but now said he the avarice of Priests and the ignorance of their Office hath caused it altogether to be vile-pended For the Priest saith he whose Duty and Office is to pray for the people standeth up on Sunday and cryeth Anne has lost her Spindle There is a Flail stollen behinde the barne The goodwife on the other side of the gate hath lost a horne spoon Gods curse and mine I give to them that knoweth of thy goods and restoreth them not How the people mocked their cursing he further told a merry tale How after a Sermon that he made at Dumfermeling he came to a house where gossips were drinking their Sundayes penny and he being drie asked drink Yes Father said one of the gossips ye shall have drinke but ye must first resolve one doubt which is risen among us to wit What servant will serve a man best at least expences The good Angel said I who is mans keeper who maketh good service without expences Tush said the gossip we mean no such high matters we mean What honest man will do greatest service for least expences And while I was musing said the Frier what that should mean she said I see father that the greatest Clerks are not the wisest men Know ye not how the Bishops and their Officials serve us husbandmen Will they not give to us a letter of cursing for a plack to last for a yeare to curse all that look over our ditch and that keep our Corne better nor the sleeping boy that will have three shillings of Fee a shirt and a pair of shooes in the yeer And therefore if their cursing do any thing we hold the Bishops the cheapest servants in that behalf that are within the Realme As concerning Miracles he declared what deligence the ancients took to try true miracles from false But now said he the greedinesse of Priests not onely receive false miracles but also they cherish and hire knaves for that purpose that their Chappels may be the better renowned and Offerings may be augmented And thereupon are many Chappels founded as that if our Lady were mightier and that she took more pleasure in one place than in another As of late dayes our Lady of Karsgreng hath hopped from one green hillock to another But honest men of Saint Andrewes said he if ye love your wives and daughters hold them at home or else send them in good honest company for if ye knew what miracles were wrought there ye would neither thank God nor our Lady And thus he meerly tanted their Priests of whoredome and adultery used at such devotion Another Article was judged more hard for he alleadged the common Law That the Civill Magistrate might correct the Church-men and deprive them of their Benefices for open vices Another day the same Frier made another Sermon of the Abbot of Unreason unto whom and whose Laws he compareth Prelats of that age for they were subject to no Laws no more than was the Abbot of Unreason And among other things he told such a merry jest There was said he a Prelate
very simple people understood and confessed That as the Priests and obstinate Pharisees perswaded the people to refuse Christ Jesus and caused Pilate to condemne him So did the Bishops and men called Religious blinde the people and perswade Princes and Judges to persecute such as professe Christ Jesus his blessed Gospel This plain speaking so inflamed the hearts of all that bare the Beasts mark that they ceased not till the said Friar Killâ—r and with him Frier Beaverege Sir Duncane Symson Robert Forester Gentleman and Deane Thomas Forrat Channon regular and Vicar of Dolour a man of upright life who altogether were cruelly murthered in one fire upon the Castle hill the last of February in the yeere of our Lord 1538. This cruelty was used by the aforesaid Cardinall the Chancellour the Bishop of Glasgow and the incestuous Bishop of Dumblane After that this cruelty was used in Edinburgh upon the Castle hill to the effect that the rest of the Bishops might shew themselves no lesse fervent to suppresse the lyght of God then he of S. Andrews was were apprehended two of the Diocesse of Glasgow The one named Ieronimus Russell a gray Frier a young man of a meeke nature quicke spirit and good Learning And one Alexander Kennedie who passed not eighteen yeers of age one of excellent wit in vulgar Poesie To assist the Bishop of Glasgow in that cruell judgement or at least to dip his hands in the blood of the Saints of God were sent Master Iohn Lawdâ—r Master Andrew Olyphant and Frier Meitman servants of Satan apt for that purpose The day appointed to the cruelty approached The two poore Saints of God were presented before those bloody butchers grievous were the crimes that were laid to their charge Kennedie at the first was faint and gladly would have recanted but while the place of repentance was denied unto him the spirit of God which is the spirit of all comfort began to work in him yea the inward comfort began to burst forth as well in visage as in tongue and word for his countenance began to be cheerfull and with a joyfull voice upon his knees he said O eternall God how wonderfull is that love and mercy that thou bearest unto mankinde and unto me the most caitife and miserable wretch above all others For even now when I would have denied thee and thy Son our Lord Iesus Christ my onely Saviour and so have cast my self into everlasting damnation Thou by thine own hand hast pulled me from the very bottome of hell and made me to feele that heavenly comfort which takes from me that ungodly feare wherewith before I was oppressed Now I defie death do what ye please I praise my God I am ready The godly and learned Ieronimus railed upon by these godlesse Tyrants answered This is your houre and power of darknesse Now sit ye as Iudges and we stand wrongfully accused and more wrongfully to be condemned but the day shall come when our innocencie shall appeare and that ye shall see your own blindnesse to your everlasting confusion Go forward and fulfill the measure of your iniquity While that these servants of God thus behaved themselves a variance ariseth betwixt the Bishop and the beasts that came from the Cardinall For the Bishop said I thinke it better to spare these men then to put them to death Whereat the idiot Doctors offended said What will ye do my Lord will ye condemne all that my Lord Cardinall and the other Bishops and we have done If so ye do ye shew your selfe enemy to the Church and us and so we will repute you be ye assured At which words the faithlesse man afraid adjudged the innocents to die according to the desire of the wicked The meeke and gentle Ieronimus Russell comforted the other with many comfortable sentences oft saying unto him Brother fear not more mighty is he that is in us than he that is in the world the pain that we shall suffer is short and shall be light but our joy and consolation shall nevea have end and therefore let us contend to enter in unto our Master and Saviour by the same strait way which he hath taken before us Death cannot destroy us for it is destroyed already by him for whose sake we suffer With these and the like comfortable sentences they passed to the place of execution and constantly triumphed over death and Sathan even in the midst of the flaming fire And thus did those cruell beasts intend nothing but murther in all the quarters of this Realme for so far had they blinded and corrupted the inconsiderate Prince that he gave himself to obey the tyrannie of those bloodie beasts and he made a solemne Vow That none should be spared that was suspect of Heresie yea although it were his own son To presse and push him forward in this his fury he lacked not flatters enow for many of his Minions were pensioners to Priests Amongst whom Oliver Synclare yet remaining enemy to God was principall And yet did not God cease to give that blinded Prince documents that some sudden punishment was to fall upon him if he did not repent and amend his life and that his own mouth did confesse For after that Sir Iames Hamilton was beheaded justly or unjustly we dispute not this Vision came unto him as to his familiars himself did declare the said Sir Iames appeared unto him having in his hands a drawn sword with the which he stroke from the King both the arms saying to him these words Take that till thou receive a finall payment for all thy impiety This Vision with sorrowful countenance he shewed on the morrow and shortly thereafter died his two sons both within the space of 24 hours yea some say within the space of six hours In his own presence George Steill his greatest flatterer and greatest enemy to God that was in his Court dropped off his horse and died not saying one word that same day that in audience of many the said George had refused his portion of Christs Kingdom if the prayers of the Virgin Mary should not bring him thereto How terrible a Vision the said Prince saw lying in Lintlightow that night that Thomas Scot Justice Clerk died in Edinburgh men of good credite can yet report For afraid at midnight or after he called aloud for Torches and raised all that lay beside him in the Pallace and told that Thomas Scot was dead for he had been at him with a company of devills and had said unto him these words O we to the day that ever I knew thee or thy service for serving of thee against God against his servants and against Iustice I am adjudged to endlesse torment How terrible voyces the said Thomas Scot pronounced before his death men of all estates heard and some that yet live can witnesse his voice ever was Iusto Dei judicio condemnatus sum that is I am condemned by
Queene and the faction of France ever excepted that solemnely in the Abbey of Hallyrud-house was the Contract of Marriage made betwixt the persons aforesaid together with all the Clauses and Conditions requisite for the faithfull observation thereof read in publike audience subscribed sealed approoved and allowed of the Governour for his part Nobilitie and Lords for their parts and that nothing should lacke that might fortifie the matter was Christs Body sacred as Papists terme it broken betwixt the said Governour and M. Saidlar Ambassadour and received of them both as a signe and token of the unitie of their mindes immediately to keepe that contract in all points as they looked of Christ Jesus to be saved and after to be reputed men unworthy of credit before the world The Papists raged against the Governour and against the Lords that had consented and abode fast to the Contract and to confound all as after follows But upon the returning of the aforesaid Ambassadours from England pacification was made for that time for by the judgements of eight persons for either partie chosen to judge whether that any thing was done by the said Ambassadours in the Contracting of that Marriage which to do they had not sufficient power from the Counsell and Parliament It was found that all things were done according to their Commission and that so they should stand And so were the Seales of England and Scotland interchanged Master Iames Fowles then Clerke of the Register received the great Seale of England And Master Saidlare received the great Seale of Scotland The heads of the Contract we passe by These things newly ratified the Merchants made preparation to Saile and to their Traffique which by the troubles of Warres had some yeeres been hindered From Edinburgh were fraughted twelve Ships richly laden according to the wares in Scotland From other Townes and Ports departed other who all arrived upon the coasts of England toward the South to wit in Yarmouth and without any great necessity entred not onely Roads but also within Ports and places of commandment and where that Ships might be arrested And because of the late contracted amitie and gentle entertainement that they found at the first they made no great dispatch But being as they supposed in security in merrinesse they spent the time abiding upon the winde In this meane time arrived from France to Scotland the Abbot of Paislay called now of late Iohn Hamilton bastard brother to the Governour whom yet many esteemed sonne to the old Bishop of Dunikelden called Crichton and with him M. David Panter who after was made Bishop of Rosse The brute of the learning of these two and their honest life and of their fervencie and uprightnesse in Religion was such that great hope there was that their presence should be comfortable to the Church of God For it was constantly affirmed of some that without delay the one or the other would go to the Pulpit and truely Preach Jesus Christ. But few dayes disclosed their hypocrisie For what terrours what promises or what enchaunting boxes they brought from France the common people knew not But shortly after it was seene that Frier Guilliamâ— was inhibited to Preach and so departed into England Iohn Rough to Kylle a receptacle of Gods servants of old The men of counsell judgement and godlinesse that had travailed to promote the Governour and that gave him faithfull counsell in all doubtfull matters were either craftily conveyed from him or else by threatning to be hanged were compelled to leave him Of the one number was the Laird of Grange aforesaid M. Henry Balneves M. Thomas Ballenden and Sir David Lindesay of the Mount Men by whose labours he was promoted to honour and by whose councell he so used himselfe at the beginning that the obedience given to him was nothing inferiour to that obedience that any King of Scotland of many yeeres had before him yea in this it did surmount the common obedience in that it proceeded from love of those vertues that was supposed to have beene in him Of the number of these that were threatned were M. Michael Durham M. David Borthinke David Forresse and David Bothwell who counselled him to have in company with him men fearing God and not to nourish wicked men in their iniquity albeit they were called his friends and were of his surname This counsell understood by the aforesaid Abbot and by the Hamiltons who then repaired to the Court as Ravens to the Carrion in plaine words it was said My Lord Governour nor his friends will never be at quietnesse till a dozen of these knaves that abuse his Grace be hanged These words were spoken in his own presence and in the presence of some of them that had better deserved then to have beene so used the speaker was allowed for his plain and bold speaking And so the wicked counsell followed honest and godly men left the Court and him in the hands of such as by their wicked counsell led him so far from God that he falsified his promise dipt his hands in the blood of the Saints of God and brought this Common-wealth to the very point of utter ruine And these were the first fruits of the Abbot of Paislay his counterfeit Godlinesse and Learning But hereof we will heare more All honest and godly men banished from the Court the Abbot and his counsell beginneth to lay before the inconstant Governour the dangers that might ensue the alteration and change of Religion The power of the King of France the commodity that might come to him and his house by retaining the ancient League with France and the great danger that he brought upon himselfe if in one jote he suffereth the authority of the Pope to be violated or called in doubt within this Realme Considering that thereupon onely stood the security of his pretended right to the succession of the Crowne of this Realme For by Gods word could not be good the divorcement of his father from Eliz. Hume sister to the Lord Hume his lawfull wife and consequently his marriage with Beton Neece to Iames Beton Bishop of S. Andrews Elizabeth Hume being alive must be null and he declared Bastard Caiphas spake Prophesie and yet wist not what he spake For at that time there was hardly any man that truely feared God that minded any such thing but with their whole force would have fortified him in the place that God had given unto him and would never have called in question things done in time of darknesse But this head we passe by till God declare his will therein Another practise was used As for the Cardinall he being set at libertie as before we have heard ceased not to traffique with such of the Nobility as he might draw to his faction or corrupt by any meanes to raise a partie against the said Governour and against such as stood fast at the Contract of Marriage and Peace with England And so assembled at Lynlytquow
that ever should be Bishops of Glasgow Howsoever these doubts were resolved by the Doctors of Divinity of both the Prelats yet the decision was as ye shall heare Comming forth or going in all is one at the Queere doore of Glasgow Church begins striving for state betwixt the Crosse-bearers so that from glouming they came to shouldring and so from shouldring they go to buffets and from dry blowe-neffaling and then for charities sake they cry Disperst◠dedit pauperibus and essay which of the Crosses was finest mettall which staffe was strongest and which Crosse-bearer could best defend his Masters preheminence and that there should be no superiority in that behalf to the ground go both their Crosses And then began no little fray but yet a merry game for rockets were rent tippets were torne crowns were knapped and side gowns might have been seen wantonly to wagge from the one wall to the other Many of them lacked beards and that was the more pity and therefore could not buckle other by the brises as bold men would have done But fie on the Jackmen that did not their duty For had the one part of them recountred the other then had all gone right but the Sanctuary we suppose saved the lives of many How merrily so ever this be written it was bitter mirth to the Cardinall and his court It was more then irregularity yea it might well have been judged laese majesté to the son of perdition the Popes own person and yet the other in his folly as proud as a Peacocke would let the Cardinall know that he was a Bishop when the other but Beton before he gat the Abbey of Aberbroth This enmity was judged mortall and without all hope of reconciliation But the blood of the innocent servant of God buried in oblivion all that bragging and boast For the Archbishop of Glasgow was the first unto whom the Cardinall wrote signifying unto him what was done and earnestly craving of him that he would assist with his presence and counsell how that such an enemy to their estate might be suppressed And thereto was not the other slow but kept time appointed sat next to the Cardinall waited and subscribed first in ranke and lay over the East block-house with the said Cardinall till the Martyr of God was consumed with fire for this we may note That all these beasts consented in heart to the slaughter of that Innocent So did they approve it with their presence having the whole ordnance of the Castle of S. Andrews bent towards the place of execution which was neere to the Castle ready to have shot if any would have made defence or rescue to Gods servant The manner of his Accusation Processe and Answers followeth as we have received from certaine Records which we relate truely as neere as possibly we can Upon the last of February was sent to the prison where the servant of God lay the Deane of the Towne by the commandment of the Cardinall and his wicked counsell and there summoned the said Master George that he should on the morrow following appeare before the Judge then and there to give account of his seditious and Hereticall Doctrine To whom the said Master George answered What needeth said he the Cardinall to summon me to answer for my Doctrine openly before him under whose power and Dominion I am thus straightly bound in irons May not he compell me to answer of his extort power Or beleeveth he that I am unprovided to render account of my Doctrine To manifest your selves what men ye are it is well done that ye keepe your old Ceremonies and Constitutions made by men Upon the next morrow the Lord Cardinall caused his servants to addresse themselves in their most warlike array with Jack Knapscall Splent Spear Axe more seemly for the war then for the Preaching of the true word of God And when these armed Champions marching in warlike order had conveyed the Bishops into the Abbey-church incontinently they sent for M. George who was conveyed unto the said Church by the Captaine of the Castle and the number of an hundred men addressed in manner aforesaid like a Lamb led they him to the sacrifice As he entred in at the Abbey-Church doore there was a poore man lying vexed with great infirmities asking of his almes to whom he flung his purse and when he came before the Cardinall by and by the Sub-prior of the Abbey called Deane Iohn Winrame stood up in the Pulpit and made a Sermon to all the congregation there then assembled taking his matter out of Matth. 13. Whose Sermon was divided into foure parts The first was A short and briefe declaration of the Evangelist The second of the interpretation of the good seed And because he called the Word of God the good seed and Heresie the evil seed he declared what Heresie was and how it should be knowne He defined it on this manner Heresie is a false Opinion defended with Pertinacie clearely repugning the Word of God The third part of his Sermon was The cause of Heresie within that realm and all other realms The cause of Heresie said he is the ignorance of them which have the cures of mens soules to whom it necessarily belongeth to have the true understanding of the Word of God that they may be able to winne again the false Teachers of Heresies with the sword of the Spirit which is the word of God and not onely to win again but also to overcome as faith Paul to Timothy A bishop must be faultlesse as becometh the minister of God not stubborn nor angry no drunkard no fighter not given to filthy lucre but harberous one that loved goodnesse sober-minded righteous holy temperate and such as cleaveth unto the true Word of Doctrine That he may be able with wholsome learning and to impugne that which they say against him The fourth part of his Sermon was how Heresies should be knowne Heresies quoth he be knowne on this manner As the God-smith knoweth the fine gold from the unperfit by the touch-stone So likewise may we know Heresie by the undoubted Touch-stone that is The true sincere and undefiled Word of God At the last he added That Hereticks should be put down in this present life To which Proposition the Gospel he treated of appeareth not to repugne Let them both grow to the harvest The harvest is the end of the world neverthelesse he affirmed That they should be put down by the civill Magistrate and Law And when he ended his Sermon incontinent they caused M. George to ascend into the Pulpit there to heare his Accusation and Articles for right against him stood one of the fat flock a monster Iohn Lawder a Priest laden full of cursings written in paper of the which he took out a roule both long and also full of outrages threatnings maledictions and words of devilish spite and malice saying to the innocent M. George so many cruell and abominable words
That Auricular Confession seeing that it hath no promise of the Gospel truely it cannot be a Sacrament Of the Confession to be made to God there are many testimonies in Scripture as when David saith I thought that I would acknowledge mine iniquity against my self unto the Lord and he forgave the trespasses of my sins Here confessing signifieth the secret knowledge of our sins before God When I exhorted the people on this manner I reproved no manner of Confession And farther Saint Iames saith Acknowledge your sins one to another and so let you have peace among your selves Here the Apostle meaneth nothing of Auricular Confession but that we should acknowledge and confesse our selves to be sinners before our brethren and before the world and not to esteeme our selves as the Gray Friers do thinking themselves already purged When that he had said these words the horned Bishops and their complices cryed and gyrned with their teeth saying See ye not what colours he hath in his speech that he may beguile us and seduce us to his opinion The fifth Article Thou false heretick didst say openly That it was necessary for every man to know and understand his Baptisme which is contrary to Generall Councels and the Estates of holy Church The Answer My Lords I believe there be none so unwise here that will make Merchandise with any French-men or any other unknowne stranger except he know and understand first the condition or promise made by the French-man or stranger So likewise I would that we understood what thing we promise in the name of the Infant unto God in Baptisme Then said M. Peter Chaplin That he had the devill within him and the spirit of terrour Then answered him a childe saying The devil cannot speak such words as yonder man doth speake The sixth Article Thou false Hereticke Traytor and Thiefe thou said That the Sacrament of the Altar was but a piece of bread baken upon the ashes and no other thing else and all that is there done is but a superstitious Rite against the Commandment of God The Answer Oh Lord God! so manifest lyes and blasphemies the Scripture doth not teach you As concerning the Sacrament of the Altar my Lords I never taught any thing against the Scripture the which I shall by Gods grace make manifest this day I being ready therefore to suffer death The lawfull use of the Sacrament is most acceptable unto God But the great abuse of it is very detestable unto him But what occasion they have to say such words of me I shall shortly shew your Lordships I once chanced to meet with a Iew when I was sayling upon the water of Rhene I did enquire of him What was the cause of his pertinacie that he did not believe that the true Messias was come considering that they had seen all the Prophesies which were spoken of him to be fulfilled Moreover the Prophesies taken away and the Scepter of Iuda By many other testimonies of the Scripture I witnessed to him and proved that the Messias was come the which they called Iesus of Nazareth This Iew answered again unto me When Messias cometh he shall restore all things and he shall not abrogate the Law which was given unto our Fathers as ye do for why We see the poor almost perish through hunger amongst you yet you are not moved with pity towards them But amongst us Iewes though we be poor there are no beggers found Secondarily It is forbidden by the Law to fain any kinde of Imagery of things in heaven above or in the earth beneath or in the Sea under the earth but one God onely to honour But your Sanctuaries and Churches are full of Idolls Thirdly a piece of bread baked upon the ashes ye adore and worship and say that it is your God I have rehearsed here but the sayings of a Iew which I never affirmed to be true Then the Bishops shook their heads and spitted on the ground and what he meaned in this matter further they would not hear The seventh Article Thou false hereticke didst say That extreme Unction was not a Sacrament The Answer My Lords forsooth I never taught of extreme Unction in my Doctrine whether it was a Sacrament or no. The eighth Article Thou false hereticke didst say That holy water is not so good as Wash and such like Thou contemnest conjuring and sayest That holy Churches cursing availeth not The Answer My Lords as for holy water what strength it is of I taught never in my Doctrine Conjurings and Exorcisms if they were conformable to the Word of God I would commend them but in as much as they are not conformable to the Commandment and Word of God I reprove them The ninth Article Thou false Hereticke and runagate hast said That every man is a Priest and likewise thou sayest That the Pope hath no more power then another man The Answer My Lords I taught nothing but the Word of God I remember that I have read in some places of S. Iohn and S. Peter of the which one saith He hath made us kings and priests The other saith He hath made us the kingly Priesthood Wherefore I have affirmed Any man understanding and perfit in the Word of God and the true faith of Jesus Christ to have his power given him from God and not by the power or violence of men but by the vertue of the Word of God the which word is called The power of God as witnesseth S. Paul evidently enough And againe I say Any unlearned man and not exercised in the Word of God nor yet constant in his Faith whatsoever estate or order he be of I say he hath no power to binde or to loose seeing he wanteth the instrument by the which he bindeth and looseth that is to say The Word of God After that he had said these words all the Bishops laughed and mocked him When that he beheld their laughing Laugh ye said he my Lords Though that these my sayings do seem scornfull and worthy of derision to your Lordships neverthelesse they are very weighty to me and of a great value because that they stand not onely upon my life but also upon the honour and glory of God In the meane time many godly men beholding the woodnesse and great cruelty of the Bishops and the invincible patience of the said M. George did greatly mourne and lament The tenth Article Thou false Hereticke saidst That a man had no free-will but is like to the Stoicks which say That it is not in mans will to do anything but that all desire and concupiscence cometh of God of whatsoever kinde it be of The Answer My Lords I said not so truely I say That as many as beleeve in Christ firmely unto them is given liberty conformable to the saying of S. Iohn If the Sonne make you free then shall you verily be free Of the contrary as many as beleeve not in Christ Jesus they are bond-servants of sin
And albeit he was not the most learned yet was his doctrine without corruption and therefore well liked of the people At the Easter after Anno 1547. came to the Castle of S. Andrews Iohn Knox who wearied of removing from place to place by reason of the persecution that came upon him by the Bishop of S. Andrews was determined to have left Scotland and to have visited the Schools of Germany of England then he had no pleasure by reason that although the Popes name was suppressed yet his laws corruptions remained in full vigor But because he had the care of some Gentlemens children whom certain yeers he had nourished in godlinesse Their father 's solicited him to go to S. Andrews that himselfe might have the benefit of the Castle and their children the benefit of his Doctrine And so we say came he the time aforesaid to the said place and having in his company Francis Dowglas of Langnidrie George his brother and Alexander Cokburne eldest son then to the Laird of Ormeston began to exercise them after his accustomed manner Besides the Grammar and other books of humane Learning he read unto them a Catechisme account whereof he caused them give publikely in the Parish Church of S. Andrews He read moreover unto them the Gospel of Iohn proceeding where he left at his departure from Langnidrie where before his residence was and that Lecture he read in the Chappell within the Castle at a certain houre They of the place but specially M. Hen. Balnaves Iohn Rough Preacher perceiving the manner of his Doctrine began earnestly to travell with him that he would take the Function of Preacher upon him but he refused alleadging that he would not run where God had not called him meaning that he would do nothing without a lawfull vocation Whereupon they privily amongst themselves advising having with them in counsel Sir David Lindsay of the Mount they concluded that they would give a charge to the said Iohn and that publikely by the mouth of the Preacher And so upon a certain day a Sermon of the Eelection of Ministers what power the Congregation how small soever that it was passing the number of two or three had above any man namely in the time of need as that was in whom they supposed and espied the gifts of God to be and how dangerous it was to refuse and not to heare the voyce of such as desire to be instructed These other heads we say declared the said Iohn Rough Preacher directed by his words to the said Iohn Knox saying Brother ye shall not be offended albeit that I speak unto you that which I have in charge even from all those that are here present which is this In the Name of God and of his Son Iesus Christ and in the name of these that presently call you by my mouth I charge you that ye refuse not this holy Vocation but as ye tender the glory of God the encrease of Christs Kingdom The edification of your Brethren and the comfort of me whom ye understand well enough to be oppressed by the multitude of labours That ye take upon you the publike office and Charge of Preaching even as ye looke to avoyd Gods heavy displeasure and desire that he shall multiply his Graces upon you And in the end he said to those that were present Was not this your Charge to me And do ye not approve this Vocation They answered It is and we approve it Whereat the said M. Iohn abashed burst forth in most abundant tears and withdrew himself to his Chamber His countenance and behaviour from that day till the day that he was compelled to present himself to the publike place of Preaching did sufficiently declare the grief and trouble of his heart for no man saw any signe of mirth of him neither yet had he pleasure to accompany any man for many dayes together The necessity that caused him to enter in the publike Place besides the Vocation aforesaid was Dean Iohn Annan a rotten Papist had long troubled Iohn Rough in his Preaching The said Iohn Knox had fortified the Doctrine of the Preacher by his Pen and had beaten the said Dean Iohn from all defences that he was compelled to flie to his last refuge that is To the authority of the Church which Authority said he damned all Lutherans and Heretickes and therefore he needed no further disputation Iohn Knox answered Before we hold our selves or that ye can prove us sufficiently convinced we must define the Church by the right notes given to us in Gods Scripture of the true Church we must discerne the Immaculate Spouse of Iesus Christ from the mother of Confusion Spirituall Babilon lest that imprudently we embrace a Harlot instead of the chaste Spouse yea to speake it in plain words Lest that we submit our selves to Sathan thinking that we submit our selves to Iesus Christ For as for your Romane Church as it is now corrupted and the Authority thereof wherein stands the hope of your Victory I no more doubt but that it is the Synagogue of Sathan and the Head thereof called the Pope to be that man of Sin of whom the Apostle speaketh then that I doubt that JESUS CHRIST suffered by the procurement of the visible Church of Jerusalem Yea I offer my self by word or writing to prove the Romane Church this day farther to degenerate from the purity which was in the dayes of the Apostles then was the Church of the Iewes from the Ordinance given by Moses when they consented to the innocent death of JESUS CHRIST These words were spoken in the open audience of the Parish Church of Saint Andrewes after the said Dean Iohn had spoken what it pleased him and had refused to dispute The people hearing the offer cryed with one consent We cannot all reade your writings but we can all hear your Preaching Therefore we require you in the Name of God That ye let us heare the approbation of that which ye have affirmed For if it be true we have beene miserably deceived And so the next Sunday was appointed to the said Iohn to expresse his minde in the publike Preaching place Which day approaching the said Iohn took the Text written in Daniel the seventh Chapter beginning thus And another King shall rise after them and he shall be unlike unto the first and he shall subdue three Kings and shall speak words against the most High and shall consume the Saints of the most High and thinke that he can change Times and Lawes And they shall be given unto his hands untill a time and times and dividing of times c. In the beginning of his Sermon he shewed the great love of God towards his Church whom he pleased to forewarne of dangers to come so many yeers before they come to passe He briefly treated of the state of the Israelites who then were in bondage in Babylon for the most part and made a
your Ceremonies cannot abide the Word of God Ergo They cannot abide the fire And if they may not abide the fire then are they not gold silver nor precious stones Now if ye finde any ambiguity in this terme Fire which I interpret to be the Word finde ye me another fire by the which things builded upon Jesus Christ should be tried then God and his Word which both in the Scriptures are called fire and I shall correct mine Argument Arbugkill I stand not thereupon but I deny your Minor to wit That our Ceremonies may not abide the triall of Gods Word Iohn Knox. I prove That abides not the triall of Gods Word which Gods Word condemnes But Gods Word condemnes your Ceremonies Therefore they do not abide the triall thereof But as a thief abides the triall of the Inquest and thereby is condemned to be hanged even so may your Ceremonies abide the triall of Gods Word but not else And now in few words to make plain that wherein ye may seem to doubt to wit that Gods Word damnes your Ceremonies it is evident For the plain and strait Commandment is Not that thing that appears good in thine eyes shalt thou do to the Lord thy God but what the Lord thy God hath commanded thee that do thou adde nothing to it diminish nothing from it Now unlesse that ye be able to prove that God hath commanded your Ceremonies this his former Commandment will damne both you and them The Frier somewhat abashed what first to answer while he wanders about in the mist he falls in a foule mire For alleadging that we may not be so bound to the Word he affirmed That the Apostles had not received the Holy Ghost when they did write their Epistles but after they received him and then they ordained Ceremonies few would have thought that so learned a man would have given so foolish an answer yet it is even as true as he did bear a gray Coull Iohn Knox hearing the answer start and said If that be true I have long been in an errour and I think I shall die therein The Sub-Prior said to him Father What say ye God forbid that ye affirme that for then farewell the ground of our faith The Frier astonied made the best shift that he could to correct his fault but it would not be Iohn Knox brought him oft again to the ground of the Argument But he would never answer directly but ever fled to the authority of the Church whereto the said Iohn answered ofter then once That the Spouse of Christ had neither power nor authority against the Word of God Then said the Frier If so be ye will leave us no Church Indeed said the other in David I reade that there is a Church of the Malignants for he saith Odi Ecclesiam malignantium That Church ye may have without the Word and doing many things directly fighting against the Word of God Of that Church if ye will be I cannot hinder you But as for me I will be of none other Church except of that which hath Iesus Christ to be Pastour which hears his voice and will not heare a stranger In this Disputation many other things were merrily skoft over For the Frier after his fall could speak nothing to any purpose For Purgatorie he had no better proofe but the authority of Virgil in the sixth of his Aeneiads and the paines thereof to him was an Evil wife Iohn Knox answered that and many other things as he himself witnesseth in a Treatise that he did write in the Gallies containing the sum of his Doctrine and the confession of his Faith and sent it to his familiars in Scotland with his exhortation That they should continue in the Truth which they had professed notwithstanding any worldly adversity that might ensue thereof Thus much of that disputation have we inserted here to the intent that men may see how Satan ever travelleth to obscure the Light and how God by his power working in his weak vessels confounds the craft and discloseth the darknesse of Satan After this the Papists and Friers had no great heart of further disputation or reasoning but invented another shift which appeared to proceed from godlinesse and it was this Every learned man in the Abbey and in the Universitie should Preach in the Parish Church his Sunday about The Sub-Prior began followed the Officiall called Spittall Sermons was penned to offend no man followed all the rest in their ranks And so Iohn Knox smelled out the craft and in his Sermons which he made upon the Weeke-dayes he prayed to God that they should be as busie in Preaching when there should be more want of it then there was then Alwayes said he I praise God that Christ Jesus is Preached and nothing is said publikely against the Doctrine that ye have heard If in my absence they shall speak any thing which in my presence they do not I protest that ye suspend your judgement till that it please God ye hear me againe God so assisted his weak Souldier and so blessed his labours that not onely all these of the Castle but also a great number of the Town openly professed by participation of the Lords Table in the same purity that now it is ministred in the Churches of Scotland with that same Doctrine that he had taught unto them Amongst whom was he that now either rules or else misrules Scotland to wit Sir Iames Balfour sometimes called M. Iames the chiefe and principall Protestant that then was to be found within this Realm This we write because that we have heard that the said Master Iames alleadgeth that he was never of this our Religion but that he was brought up in Martin Luthers opinion of the Sacrament and therefore he cannot communicate with us But his own conscience and two hundred witnesses besides know that he lies and that he was one of the chief if he had not been after his cups that would have given his life if men might credit his words for defence of the doctrine that the said Iohn Knox taught But albeit that those that never were of us as none of Monquhauneys house have shewed themselves to be depart from us it is no great wonder For it is proper and naturall that the children follow the father and let the godly beware of that race and progenie by eschewing it For if in them be either fear of God or love of vertue further then the present commoditie perswades them men of judgement are deceived But to return to our History The Priests and Bishops enraged at all these proceedings that were in Saint Andrews ran now upon the Governour now upon the Queene now upon the whole Counsell and there might have been heard complaints and cryes What are we doing Shall we suffer this whole Realme to be infected with pernicious Doctrine fie upon you and fie upon us The Queen and
a Plague so contagious that with great difficultie could they have their dead buried They were oft refreshed with new men but all was in vain Hunger and plague within and the pursuit of the enemy with a campe volant lay about them and intercepted all victuals except when they were brought by a Convoy from Barwick so constrained them that the Councel of England was conpelled in the spring time to call their Forces from that place And so spoiling and burning some part of the Town they left it to be occupied to such as first should take possession and those were the French-men with a meane number of the ancient inhabitants and so did God performe the words and threatnings of M. George Wischard who said That for that contempt of Gods Messenger they should be visited with sword and fire with pestilence strangers and famine All which they found in such perfection that to this day yet that Town hath neither recovered the former beauty nor yet men of such wisdom and ability as then did inhabit it Hereafter was Peace contracted betwixt France England and Scotland yea a severall Peace was contracted betwixt Scotland and Flanders together with all the Easterlings So that Scotland had peace with the world But yet would their Bishops make War against God For as soone as ever they got any quietnesse they apprehended Adam Wallace alias Fian a simple man without great learning but one that was zealous in godlinesse and of an upright life He with his wife Beatrice Levingstonne frequented the company of the Lady Ormeston for instruction of her children during the trouble of her husband who then was banished This Bastard called Bishop of S. Andrews took the said Adam forth of the place of Wynton men supposed that they thought to have apprehended the Lairde and carried him to Edinburgh where after certain dayes he was presented to judgement in the Church of the Blacke Theeves alias Friers before Duke Hamilton the Earle of Huntly and divers others besides The Bishops and their rabble they began to accuse him Master Iohn Lawder was his accusator That he took upon him to Preach He answered That he never judged himselfe worthy of so excellent a vocation and therefore he never took upon him to Preach but he would not deny that sometimes at Table and sometimes in some other privie places he would reade and had read the Scriptures and had given such exhortation as God pleased to give to him to such as pleased to heare him Knave quoth one What have you to do to meddle with the Scripture I think said he it is the dutie of every Christian to seek the will of his God and the assurance of his salvation where it is to be found and that is within the Old and New Testament What then said another shall we leave to the Bishops and Church-men for to do if every man shall be a babler upon the Bible It becometh you said he to speak more reverently of God and of his blessed Word if the Judge were uncorrupted he would punish you for your blasphemie But to your Question I answer That albeit ye and I and other five thousand within this Realm should read the Bible and speak of it what God should give us to speak yet left we more to the Bishops to do then either they will do or can do For we leave to them publikeâ—y to Preach the Gospel of Jesus Christ and to feed the flock which he hath redeemed by his own blood and hath commanded the same to all true Pastors And when we leave this unto them me thinks we leave to them a heavie burden And that we do unto them no wrong although we search our own salvation where it is to be found considering that they are but dumb Dogs and unsavory Salt that hath altogether lost the season The Bishops hereat offended said What prating is this Let his accusation be read And then was begun False Traitour Hereticke Thou Baptizedst thine own Childe Thou saidst There is no Purgatory Thou saidst That to pray to Saints and for the dead is Idolatry and a vaine Superstition c. What sayest thou to these things He answered If I should be bound to answer I would require an upright and an indifferent Judge The Earle of Huntly disdainefully said Foolish man Wilt thou desire any other Judge then my Lord Dukes Grace great Governour of Scotland and my Lords the Bishops and the Clergie here present Whereto he answered The Bishops can be no Judges to me for they are open enemies to the Doctrine that I professe And as for my Lord Duke I cannot tell whether he hath the knowledge that should be in him that should judge and discern betwixt Lies and the Trueth the Inventions of men and the true worshipping of God I desire Gods Word and with that he produced the Bible to be judge betwixt the Bishops and me and I am content that ye all hear and if by this Booke I shall be convinced to have taught spoken or done in matters of Religion any thing that repugneth to Gods will I refuse not to die But if I cannot be convinced as I am assured by Gods Word I shall not then I in Gods name desire your assistance That malicious men execute not upon me unjust Tyrannie The Earle of Huntley said What a babling foole is this Thou shalt get none other Judges then these that sit here Whereunto the said Adam answered The good will of God be done But be ye assured my Lord with such measure as ye mete to others with the same measure it shall be met to you againe I know that I shall die but be ye assured that my blood shall be required at your hands Alexander Earle of Glencarne yet alive said to the Bishop of Orknay and others that sate nigh him Take heed all you my Lords of the Clergie for here I protest for my part that I consent not to his death And so without feare prepared the said Adam to answer And first to the Baptizing of his own Childe he said It was and is as lawfull to me for lacke of a true Minister to Baptize my owne Childe as that it was to Abraham to Circumcise his son Ismael and his family And as for Purgatory Praying to Saints and for the dead I have oft read said he both the New and Old Testaments but I neither could finde mention nor assurance of them And therefore I beleeve that they are but meere inventions of men devised for covetousnesse sake Well quoth the Bishop ye hear this my Lords What sayest thou of the Masse speires the Earle of Huntly He answered I say my Lord as my Lord Jesus Christ saith That which is in greatest estimation before men is abhomination before God Then all cried out Heresie Heresie And so was the simple servant of God adjudged to the fire which he patiently sustained that same day at after-noon upon
Son Jesus Christ my one sufficient Satisfaction to refuse all Idolatry Superstition and Ignorance wherewith I have been blinded in times past and now believe that God will be mercifull unto me for now he hath declared his blessed Will clearly to me before my departing out of this transitory life 6. The sixth Atticle declareth That there are delations of sundry points of Heresie upon that man Dowglas or Grant which lies to your charge and conscience to put remedie to or else that all the pestilentious doctrine he sowes and all whom he corrupteth with his seed will be required at your hands and all whom he draws from your Christian Faith and if ye should suffer him that ye will be accused for all them whom he infecteth with Heresie and therefore to regard your Lordships honour and conscience therein Answ. What is his sirname I know not but he calleth himself Dowglas for I know neither his father nor his mother I have heard him teach no Articles of heresie but that which agreeth with Gods Word For I would maintain no man in heresie or errour Your Lordship regards your conscience in the punishment thereof I pray God that ye do so and examine well your conscience He preacheth against Idolatry I remit to your Lordships conscience if it be heresie or not He preacheth against adultery and fornication I refer that to your Lordships conscience He preacheth against hypocrisie I refer that to your Lordships conscience He preaches against all manner of abuses and corruption of Christs sincere Religion I refer that to your Lordships conscience My Lord I exhort you in Christs Name to weigh all these affairs in your conscience and consider if it be your duty also not onely to suffer this but in like manner to do the same This is all my Lord that I vary in my old age and in no other thing but that I knew not these offences to be abominable to God and now knowing his will by manifestation of his Word abhor them 7. The seventh Article desireth me to weigh these matters in most hearty manner and to take them in best part for the weale of both our consciences my house friends and servants and put such a man out of my company for fear of the rumour and brute that should follow thereupon by reason he is delated of sundry heresies And that your Lordship would be sorry to hear any of your servants delated or bruted for such a cause or for holding of any such men and that your Lordship would understand mine answer hereunto or any summons passed thereupon Answ. I thank your Lordship greatly that ye are so solicited for the weale of me and of my house and are so humane as to give me advertisement before ye have summoned of your owne good will and benevolence I have weighed these matters as highly as my judgement can serve me both for your Lordships honour and mine And when that I have reasoned all that I can do with my self in it I think it alwayes best to serve God and obey his manifest Word and not be obstinate in the contrary and to give their due obedience to our Princes Rulers and Magistrates and to hear the voice of Gods Prophets declaring his good promise to them that repent and threatning to obstinate wicked doers everlasting destruction Your Lordship knows well the man he hath spoken with your Lordship I thought you content with him I heare no occasion of offence in him I cannot well want him or some Preacher I cannot put away such a man without I knew him an offender as I know not for I heare nothing of him but such as your Lordships self heares of him and such as he yet will professe in your presence whensoever your Lordship requires Such a man that is ready to present himself to judgement should not be expelled without knowledge of the cause for like as I answered before in another Article when your Lordship pleaseth that all the Spirituall and Temporall men of estate in Scotland be assembled I shall cause him to render an account of his belief and Doctrine in your presences then if he deserves punishment and correction let him so suffer if he be found faithfull let him live in his faith 8. The eight Article proposes to me That your Lordship would take the labour to get me a man to instruct me in your Catholike Faith and to be my Preacher for whose Doctrine ye would lay your soul that he would teach nothing but truely conform to your faith Answ. God Almighty send us many of that sort that will preach truely and nothing but a Catholike or Universall Christian Faith and we Highland rude people have misse of them And if your Lordship would get and provide me such a man I should provide him a corporall Living as to my self with great thanks unto your Lordship For truely I and many more have great misse of such men And because I am able to sustain more then one of them I request your Lordship earnestly to provide me a man as ye wrote for the harvest is great but the labourers are few 9. The last and ninth Article putteth me in remembrance to consider what murmure your Lordship suffers and great brute at many mens hands both Spirituall and Temporall and at the Queens hand and other well given people for not putting order to these affairs and that your Lordship hath abstained from execution hereof for love of my House and Posterity to the effect that my self should remedy it for fear of the dishonour that might come upon us both for the same which being remedied might bring us out of all danger Answ. My Lord I know well what murmure and indignation your Lordship suffers at enemies hands of all estates for not pursuing of poor simple Christians And I know That if your Lordship should use their counsell who would by blood-shedding and burning of poor men to make your Lordship serve their wicked appetites Yet your Lordship knows your owne duty and should not fear the danger of men as of him whom ye professe And verily my Lord there is nothing that may be to your Lordships relief in this behalf but I will use your Lordships counsell therein and further the same Gods honour being first provided and the Truth of his eternall Word having liberty And to abstain for my love from pursuit as your Lordship hath signified I am indebted to your Lordship as I have written divers times before But there is one above for whose fear ye must abstain from blood-shedding or else my Lord knock in your conscience Last of all your Lordship please to consider how desirous some are to have sedition amongst friends how mighty the devill is to sow discord how that many would desire no better game but to hunt us at other I pray your Lordship beguile them we will agree upon all purposes with Gods pleasure standing to his glory There are divers Houses in Scotland neer
vertuous men and just be maintained But the corrupt person placed in this Authority may offend and most commonly doth contrary to this Authority and is then the corruption of man to be followed by reason that it is clothed with the name of Authority Or shall those that obey the wicked commandment of those that are placed in Authority be excusable before God Not so not so but the plagues and vengeances of God taken upon Kings their servants and subjects do witnesse to us the plain contrary Pharaoh was a King and had his Authority of God who commanded his subjects to murther and torment the Israelites and at last most cruelly to persecute their lives But was their obedience blinde rage it should be called excusable before God the Universall plague doth plainly declare That the wicked Commander and those that obeyed were alike guilty before God And if the example of Pharaoh shall be rejected because he was an Ethnicke then let us consider the facts of Saul He was a King anoynted of God appointed to raign over his people he commanded to persecute David because as he alleadged David was a Traytor and Usurper of the Crowne And likewise commanded Ahimeleck the High Priest and his fellows to be slaine But did God approve any part of this obedience evident it is That he did not And think ye that God will approve in you that which he did condemne in others be not deceived with God there is no such partiality If ye obey the unjust commandments of wicked Rulers ye shall suffer Gods vengeance and just punishment with them And therefore as ye tender your owne salvation we most earnestly require of you moderation and that ye stay your selves and the fury of others from persecuting of us till our cause be tried in open and lawfull Judgement And now to you who are perswaded of the justice of our cause who sometimes have professed Christ Jesus with us and who also have exhorted us to this enterprise and yet have left us in our extreme necessity at least looke out thorow your fingers in this our trouble as that the matter appertained not unto you we say That unlesse all fear and worldly respects set aside ye joyn your selves with us that as of God ye are reputed Traytors so shall ye be excommunicated from our Society and from all participation with us in the Administration of Sacraments the glory of this Victory which God shall give to his Church yea even in the eyes of men shall not appertain to you but the fearful judgement which apprehended Ananias and his wife Saphira shall apprehend you and your posterity Ye may perchance contemn and despise the Excōmunication of the Church now by Gods mighty power erected amongst us as a thing of no force But yet doubt we nothing but that our Church and the true Ministers of the same have the same power which our Master Christ Jesus granted to his Apostles in these words Whose sins ye shall forgive shall be forgiven and whose sins ye shall retain shall be retained and that because they preach and we believe the same Doctrine which is contained in his most blessed Word and therefore except that ye will contemne Christ Jesus ye neither can despise our threatning neither yet refuse us calling for your just defence By your fainting and by extracting of your support the enemies are encouraged thinking that they shall finde no resistance in which point God willing they shall be deceived for if they were ten thousand and we but one thousand they shall not murther the least of our brethren but we God assisting us shall first commit our lives into the hands of God for their defence But this shall aggravate your condemnation for ye declare your selves both Traytors to the Truth once professed and murtherers of us and of our brethren from whom ye withdraw your dutifull and promised support whom your onely presence to mans judgement might preserve from this danger For our enemies look not to the power of God but to the force and strength of man when the number is mean to resist them then rage they as bloody wolves but a part equall or able to resist them by appearance doth bridle their fury Examine your owne consciences and weigh that Sentence of our Master Christ Jesus saying Whosoever denieth me or is ashamed of me before men I shall deny him before my Father Now is the day of his Battell in this Realm if ye deny us your brethren suffering for his Names sake ye do also deny him as himselfe doth witnesse in these words Whatsoever ye did to any of these little ones that ye did to me and what ye did not to one of these little ones that ye did not to me If these sentences be true as concerning meat drink cloathing and such things a appertain to the body shall they not be likewise true in these things that appertain to the preservation of the lives of thousands whose blood is now sought for profession of Christ Jesus And thus shortly we leave you who sometimes have professed Christ Jesus with us to the examination of your own consciences And yet once again of you who blinded by superstition persecute us We require moderation till our cause may be tried which if ye will not grant unto us for Gods Cause yet we desire you to have respect to the preservation of your common Countrey which we can no sooner betray into the hands of strangers then that one of us destroy and murther another Consider our Petitions and call for the spirit of righteous judgement These our Letters being divulgate some began to reason Whether in conscience they might invade us or not considering that we offred due obedience to the Authority requiring nothing but liberty of conscience and our Religion and fact to be tried by the Word of God Our Letters came with convenient expedition to the hands of our brethren in Cuninghame and Kyle who assembled at the Church of Craggie where after some contrarious reasons Alexander Earle of Glencarne in zeal burst forth in these words Let every man serve his conscience I will by Gods grace see my brethren in S. Johnston Yea albeit never man should accompany me yet I will go and if it were but a Pike upon my shoulder for I had rather die with that company then live after them These words so encouraged the rest that all decreed to go forward as that they did so stoutly that when the Lion Herault in his coat of Arms commanded all men under pain of treason to return to their houses by publike sound of trumpet in Glasgow never man obeyed that charge but all went forward as we shall after heare When it was clearly understood that the Prelates and their adherents suppressing our Petitions so far as in them lay did kindle the furie of all men against us it was thought expedient to write unto them some
his Messenger Sir Adam Browne advertisement was given That if any farther displeasure chanced unto him he would that he should not blame them The Bishops servants that same night began to fortifie the place again and began to do violence to some that were carrying away such Baggage as they could come by The Bishops Girnall was kept the first night by the labours of Iohn Knox who by exhortation removed such as violently would make interruption The same night departed from S. Iohnston the Earl of Argyle and L. Iames as after shall be declared The morrow following some of the poor in hope of spoyl and some of Dundie to consider what was done passed up to the said Abbey of Scone whereat the Bishops servants offended began to threaten and speak proudly and as it was constantly affirmed one of the Bishops sons thrust thorow with a Rapier one of Dundie for because he was looking in at the Girnell door This brute noysed abroad the Town of Dundie was more enraged then before who putting themselves in Armour sent word to the inhabitants of S. Iohnston That unlesse they would support them to avenge that injury they should never after that day occure with them in any action The multitude easily enflamed gave the Alarm and so was that Abbey and Palace appointed to Saccage in doing whereof they took no long deliberation but committed the whole to the merciement of fire Whereat no small number of us were so offended that patiently we could not speak to any that were of Dundie or Saint Iohnston A poor aged matron seeing the flame of fire to passe up so mightily and perceiving that many were thereat offended in plain and sober manner of speaking said Now I see and understand that Gods judgements are just and that no man is able to save where he will punish since my remembrance this place hath been nothing else but a Den of Whore mongers It is incredible to believe how many wives have been adulterate and virgins deflowred by the filthy beasts which have been fostered in this den but especially by that wicked man who is called the Bishop If all men knew as much as I they would praise God and no man would be offended This woman dwelt in the Towne nigh to the Abbey At whose words were many pacified affirming with her That it was Gods just Judgement And assuredly if the labours or travell of any man could have saved that place it had not been at that time destroyed for men of greatest estimation laboured with all diligence for the safety of it While these things were done at Saint Iohnston the Queen fearing what should follow determined to send certain Bands of French Souldiers to Sterlin of purpose to stop the passage to us that then were upon the North side of Forth Which understood the Earle of Argyle and Lord Iames departed secretly in the night and with great expedition preventing the French they took the Towne before whose coming the rascall multitude put hands on the thieves I should say Friers places and utterly destroyed them whereat the Queen and her Faction not a little afrayed with all diligence departed from Edinburgh to Dumbar And so we with reasonable diligence marched forward to Edinburgh for Reformation to be made there where we arrived the 29 of June The Provest for that time the Lord Seaton a man without God without honesty and oftentimes without reason had before greatly troubled and molested the brethren for he had taken upon him the protection and defence of the Black and Gray Friers and for that purpose did not onely lie himself in one of the Colledges every night but also constrained the most honest of the Towne to watch those monsters to their great grief and trouble But hearing of our sudden coming he abandoned his charge and left the spoyl to the poor who had made havock of all such things as was moveable in those places before our coming and left nothing but bare walls yea not so much as door or window whereby we were the lesser troubled in putting order to such places After that we had deliberate certain dayes what was best to be done and what order was to be taken for suppressing all Monuments of Idolatry within that Towne and the places next adjacent determination was taken to send some Message to the Queen then Regent For she had bruted as her accustomed manner was by advice of her counsell ever to forge lies that we sought nothing but her life and a plain revoltment from the lawfull obedience due to our Soveraigne her Authority as by the Tenour of these Letters may be seen FRANCIS and MARIE By the Grace of God King and Qneen of Scots Doulphin and Doulphinesse of Viennois To Our loved Lyon King of Armes c. Our Sheriffs in that part conjunctly and severally specially constitute greeting Forasmuch as our dearest Mother Marie Queen Dowager Regent of Our Realme and Lords of our Secret Councell perceiving the seditious tumult raised by one part of our Lieges naming themselves The Congregation who under pretence of Religion have put themselves in Armes And that Our Mother for satisfying of every mans conscience and pacifying of the said troubles had offered unto them to appoint a Parliament to be holden in January next to come this was a manifest lie for this was neither offered nor by her once thought upon till we required it or sooner if they had pleased for establishing of a Universall order in matters of Religion by Our advice and States of Our Religion and in the meane time to suffer every man to live at liberty of Conscience without trouble unto the time that the said order were taken by advise of Our foresaid States And at last because it appeareth much to stand upon Our Burrough of Edinburgh offered in like manner to let the inhabitants thereof chuse what manner of Religion they would set up and use for that time so that no man might alleadge that he was forced to do against his conscience Which offer the Queen Our said dearest Mother was at all times and yet is ready to fulfill Neverthelesse the said Congregation being of minde to receive no reasonable offers hath since by open deed declared That it is no Religion nor any thing thereto pertaining that they seek but onely the subversion of Our Authority and usurpation of Our Crowne In manifest witnessing whereof they daily receive English-men with Messages unto them and sendeth such like into England And last of all have violently intermitted withtaken and yet with-holds the Irons of Our Coyning-House which is one of the chiefe Points that concerneth Our Crowne And such like have intromitted with our Pallace of Halyrud-house Our Will is therefore c. That ye passe to the Market Crosse of Our said Burrough of Edinburgh or any other place within the same and there by open Proclamation in Our Name and Authority command and charge all and sundry persons
used By Iehu he destroyed Ioram and the whole posterity of Achab. And by divers others he hath deposed from Authority those whom before he had established by his own Word And hereupon concluded he That sith the Queen Regent denied her chief duty to the subjects of this Realme which was To minister Justice to them indifferently to preserve their Liberties from invasion of strangers and to suffer them to have Gods Word freely and openly preached amongst them Seeing moreover that the Queen Regent was an open and obstinate Idolatresse a vehement maintainer of all Superstition and Idolatry as also she openly declares the Countrie to be conquest and no more free And finally That she utterly despiseth the counsell and requests of the Nobility he could see no reason why they the borne Counsellors Nobility and Barons of the Realme might not justly deprive her from all Regiment and Authority amongst them Hereafter was the judgement of Iohn Knox required who approving the sentence of his brother added first That the iniquity of the Queen Regent and disorder ought in no wise to withdraw neither our hearts neither yet the hearts of other subjects from the obedience due unto our Soveraigne Secondly That if we deposed the said Queen Regent rather of malice and private envie then for the preservation of the Common-wealth and for that her sins appeared incurable That we should not escape Gods just punishment howsoever that she had deserved rejection from honors And thirdly he required That no such sentence should be pronounced against her but that upon known and open repentance and upon her conversion to the Common-wealth and submission to the Nobility place should be granted unto her of regresse to the same honours from the which for just causes she justly might be deprived The Votes of every man particularly by himself required and every man commanded to speak as he would answer to God what his conscience judged in that matter there was none found amongst the whole number who did not by his tongue consent to her deprivation Thereafter was her Processe committed to Writing and registred as followeth Articles against the Queen Regent AT Edinburgh the one and twentieth day of October 1556. the Nobility Barons and Burgesses convened to advise upon the affairs of the Common-wealth and to ayd support and succour the same perceiving and lamenting the enterprised destruction of their said Common-wealth and overthrow of the liberties of their native Countrey by the means of the Queen Regent and certain strangers her privie Counsellors plain contrary to our Soveraign Lord and Ladies mind and direct against the counsell of the Nobility to proceed by little and little even unto the uttermost ruine So that the urgent necessity of the Common-wealth may no longer suffer delay and earnestly craveth our support Seeing therefore that the said Q. Regent abusing and overpassing our Soveraigne Lord and Ladies Commission given and granted to her hath in all her proceedings pursued the Barons and Burgesses within this Realme with Weapons and Armour of strangers without any Processe and order of Law they being our Soveraigne Lord and Ladies true Lieges and never called nor convinced of any crime by any judgement lawfull As first at S. Iohnston in the moneth of May she assembled her Army against the Towne and the Inhabitants thereof never called nor convinced of any crime onely because they professed the true Worship of God conform to his most sacred Word 2. And likewise in the moneth of June last without any order or calling going before invaded the persons of sundry Noble-men and Barons with force of Armes convened at S. Andrews onely for Cause of Religion as is notoriously known they never being called nor convinced of any crime 3. Again laid Garrisons the same moneth upon the Inhabitants of the said Town oppressing the liberties of the Queens true Lieges For fear of which her Garrisons a great part of the Inhabitants thereof fled from the Towne and durst not resort again unto their houses and heritages untill they were restored by Arms they notwithstanding never being called nor convinced of any crime 4. Further at that same time did thrust in upon the heads of the Inhabitants of the said Towne Provest and Bayliffs against all order of Election as lately in this month of September she had done in other Towns of Edinburgh and Iedburgh and divers other places in manifest oppression of our Liberties 5. declaring her evill minde towards the Nobility Commonalty and whole Nation she hath brought in strangers and daily pretends to bring in greater force of the same pretending a manifest Conquest of our native rooms and Countrey as the deed it self declareth in so far as she having brought in the said strangers without any advise of Councell and Nobility and contrary to their expresse minde sent to her in Writing hath placed and planted her said strangers in one of the principall Towns and parts of the Realm sending continually for greater Forces willing thereby to suppresse the Common-weale and liberty of our native Countrey to make us and our posterity slaves to strangers for ever which as it is intolerable to Common-wealths and free Countreys so it is very prejudiciall to our Soveraign Lady and her Heirs whatsoever in case our Soveraigne Lady decease without Heirs of her Person And to performe these her wicked enterprises conceived as appeareth of inveterate malice against our whole Countrey and Nation caused without any consent or advise of the Councell and Nobility to coyn lead Money so base and of such quantity that the whole Realme shall be depauperate and all Traffique with forraigne Nations everted thereby 6. Again she so placeth and maintaineth against the pleasure of the Councell of this Realme a stranger in one of the greatest Offices of credit in this Realme that is in keeping of the Great Seal thereof wherein great perills may be ingendred to the Common-weale and Liberty thereof 7. Further lately sent the Great Seal forth of this Realme by the said stranger against the advice of the said Councell to what effect God knoweth 8. And hath also by this means altered the old Law and Custome of this our Realme ever obser-served in the Graces and Pardons granted bo our Soveraigns to all their Lieges being repentant of their offences committed against their Majesties or the Lieges of the Realme And hath introduced a new captious stile and form of the said Pardons and Remissions conform to the practices of France tending thereby to draw the said Lieges of this Realm by processe of time into a deceivable snare and further shall creep in the whole subversion and alteration of the remanent Laws of this Realme contrary to the Contents of the Appointment of Marriage 9. And also Peace being accorded amongst the Princes retaineth the great Army of strangers after commandment sent by the King of France to retire the same making excuse that they were retained for the suppressing the
which day and of the judgement to be executed in the same is not onely to us a Bridle whereby our carnall lusts are reserved but also such inestimable comfort that neither may the threatning of worldly Princes neither yet the feare of temporall death and present danger move us to renounce and forsake that blessed societie which we the members have with our Head and onely Mediatour Christ Jesus whom we confesse and avow to be the Messias promised the onely Head of the Church our just Lawgiver our onely High Priest Advocate and Mediator In whose honours and Offices if a man or Angell presume to intrude themselves we utterly detest and abhorre them as blasphemous to our Soveraigne Governour Christ Jesus XII Faith in the Holy Ghost THis our faith and the assurance of the same proceedeth not from flesh and blood that is to say from no naturall powers within us but is the inspiration of the Holy Ghost whom we confesse God equall with the Father and with the Sonne who sanctified us and bringeth us into all veritie by his own operation without whom we should remaine for ever enemies to God and ignorant of his Sonne Christ Jesus For of nature we are so dead so perverse and blinde that neither we can feel when we were pricked see the light when it shineth nor assent to the will of God when it is revealed onely the Spirit of the Lord Jesus quickeneth that which is dead removeth the darknesse from our mindes and boweth our stubborne hearts to the obedience of his blessed will and so as we confesse that God the Father created us when we were not as his Sonne our Lord Jesus redeemed us when we were enemies to him So also we confesse that the Holy Ghost doth sanctifie and regenerate us without all respect of any merit proceeding from us be it before or be it after our regeneration To speak this one thing yet in more plain words as we willingly spoile our selves of all honour and glory of our own Creation and Redemption so do we also of our regeneration and sanctification for of selves we are not sufficient to thinke one good thought but he who hath begun the good work in us is onely he that continueth us in the same to the praise and glory of his undeserved grace XIII The cause of good works SO that the cause of good Works we confesse to be not of free Will but the Spirit of the Lord Iesus who dwelling in our hearts by true faith bringeth forth such good works as God hath prepared for us to walke in for this we most boldly affirme that blasphemie it is to say that Christ Jesus abideth in the heart of such as in whom there is no spirit of sanctification and therefore we feare not to affirme that Murderres Oppressors cruell Persecutors Adulterers Whoremongers filthy Persons Idolaters Drunkards Theeves and all workers of iniquitie have neither true faith neither any portion of the Spirit of Sanctification which proceedeth from the Lord Jesus so long as they obstinately continue in their wickednesse For how soon so ever the Spirit of the Lord Jesus which Gods Elect Children receive by true faith taketh possession in the heart of any man so soon doth he regenerate and renew the same man so that he begins to hate that which before he loved and beginneth to love that which before he hated and from thence cometh to that continuall battaile which is betwixt the flesh and the Spirit in Gods Children while the flesh and naturall man according to their own corruption lusteth for things pleasing and delectable to it self grudgeth in adversitie is lifted up in prosperitie and at every moment is prone and ready to offend the Majestie of God but the Spirit of God which giveth witnessing unto our spirit that we are the sonnes of God maketh us to resist the Devill to abhorre filthie pleasures to groane in Gods presence for deliverance from this bondage of corruption and finally to triumph over sinne that it reigne not in our mortall bodies This battaile have not the carnall men being destitute of Gods Spirit but do follow and obey sinne with greedinesse and without repentance even as the Devill and their corrupt lusts do prick them But the Sons of God as afore is said do fight against sin do sob and mourn when they perceive themselves tempted to iniquity and if they fall they rise again with earnest and unfained repentance and these things they do not by their own power but the power of our Lord Jesus without whom they were able to do nothing worketh in them all that is good XIIII What works are reputed good before God VVE confesse and acknowledge That God hath given to man his holy Law in which not onely are forbidden all such works as displease and offend his godly Majesty but also are commanded all such as please him and as he hath promised to reward And these works be of two sorts the one are done to the honour of God the other to the profit of our neighbours And both have the revealed Will of God for their assurance To have one God To worship and honour him To call upon him in all our troubles To reverence his holy Name To hear his Word To believe the same To communicate his holy Sacraments are the works of the first Table To honour father and mother Princes Rulers and superiour Powers To love them To support them yea To obey their Charges not repugning to the Commandment of God To save the life of Innocents To represse tyranny To defend the oppressed To keep our bodies clean and holy To live in sobriety and temperance To deal justly with all men both in word and deed and finally To represse the appetite of our neighbours hurt are the good works of the second Table which are most pleasing and acceptable unto God as those works are commanded by himself The contrary thereof is sin most odious which always displeaseth him and provoketh him to anger as Not to call upon him alone when we have need Not to hear his Word with reverence To contemne and despise it To have or to worship Idols To maintain and defend Idolatry Lightly to esteem the reverent Name of God To profane abuse or contemne the Sacraments of Christ Jesus To disobey or resist any that God hath placed in Authority while they passe not over the bounds of their Office To murther or consent thereunto To bear hatred or to suffer Innocent blood to be shed if we may gainstand it and finally The transgressing of any other Commandment in the first or second Table we confesse and affirm to be sin by the which Gods hot displeasure is kindled against the proud and unthankfull world So that good works we affirme to be those onely that are done in Faith and at Gods Commandment who in his Law hath expressed what be the things that
the Sermon was charged by one of the Dukes own servants to turn and abide with the Queen The fame whereof spread over all What ground it had we cannot say but shortly after the Duke and some of the Lords remained at Glasgow their conclusion was not known The Earle of Arrane came to Edinburgh where the Earle Bothwell lay The Queen and the Court were departed to Fyfe and remained sometimes in S. Androes and sometimes in Falkland The Earle Bothwell by means of Iames Barron Burgesse and then Merchant of Edinburgh desired to speak with Iohn Knox secretly which the said Iohn gladly granted and spake with him upon a night first in the said Iames his lodging and after in his own Study The sum of all their conference and communication was The said Lord lamented his inordinate life and especially That he was provoked by the enticements of the Queen Regent to do that which he sore repented as well against the Laird of Ormestoun whose blood was spilt albeit not by his faults But his chief grief was That he had misbehaved himself toward the Earle of Arrane whose favour he was most willing to redeem if possible it were that so he might For said he if I might have my Lord Arranes favour I would aye wait upon the Court with a Page and a few servants to spare my expence where now I am compelled to keep for my own safety a number of wicked and unprofitable men to the utter destruction of my state that is left To which the said Iohn answered My Lord would to God that in me were Counsell and Judgement that might comfort and relieve you for albeit that to this hour it hath not happened to me to speak with your Lordship face to face yet have I born a good minde to your house and have been sorry at my heart of the trouble that I have heard you to be involved in for my Lord my great Grandfather Grandfather and Father have served your Lordships Predecessors and some of them have died under their standers and this is a part of the Obligation of our Scotish kindenesse but this is not the chiefe But as God hath made me his publike Messenger of glad Tydings so it is my earnest desire that all men may embrace it which perfectly they cannot so long as there remaineth in them rankor malice or envie I am sorry that you have given occasion unto men to be offended with you But more sorrowfull That you have offended the Majesty of God wherefore he often punisheth the other sins of man And therefore my counsell is That you begin at God with whom if you enter into perfect reconciliation I doubt not but he shall bow the hearts of men to forget all offences And as for me if you will continue in godlinesse your Lordship shall command me as boldly as any that serves your Lordship The said Lord desired him that he would trie the Earle of Arrans minde If he would be content to accept him in his favour Which he promised to do And so earnestly he travelled in the matter and it was once brought to such an end as all the faithfull praised God for such agreement The greatest stay stood upon the satisfaction of the Laird of Ormestoune who beside his former hurt as is before declared was even at that time of the coming pursued by the said Earle Bothwell and his son Master Alexander Cockburne was taken by him and carried by him to Berwicke but courteously enough sent back again The new trouble so greatly displeased Iohn Knox that he almost gave over further travelling for amity But yet upon excuse of the said Earle and upon declaration of his minde he re-entred into labour and so brought it to passe that the Laird of Ormestoun referred his satisfaction in all things to the Judgement of the Earles of Arrane and Murray to whom the said Earle submitted himselfe in that Head And thereupon delivered his hand writing and so was conveyed by vertue of his friends to the Lodging of the Church of Field where the Earle of Arrane was with his friends and the said Iohn Knox with him to beare witnesse and testification of the end of the Agreement As the Earle of Bothwell entred the Chamber and would have done those Honours that friends had appointed Master Gabriel Hamilton Abbot of Kilwinning and the Laird of Richardton were the chief friends that communed the said Earle of Arrane gently past unto him embraced him and said If the hearts be upright few Ceremonies will serve and content me The said Iohn Knox in audience of them both and of their friends said Now my Lords God hath brought you together by the labour of simple men in respect of such as would have travelled therein I know my labours are already taken in evill part but because I have the testimony of a good conscience before God That whatsoever I have done it is in his fear for the profit of you both for the hurt of none and for the tranquility of this Realm Seeing therefore that my conscience beareth witnesse to me what I have sought and do continually seek I the more patiently bear the misreports and wrongfull judgements of men And now I leave you in Peace and desire you who are the friends to study that Amity may encrease all former hatred forget The friends on either party embraced other and the two Earles departed to a window and talked by themselves a reasonable space And thereafter the Earle of Bothwell departed for that night and upon the next day in the morning returned with some of his honest friends and came to the Sermon with the said Earle whereat many rejoyced But God had another work to work then the eyes of men could espie The Thursday next they dined together and thereafter the said Earle Bothwell and Master Gabriel Hamilton rode to the Duke who then was in Enmell what communication was betwixt them it is not certainly knowne but by the report which the said Earle of Arrane made to the Queen and unto the Earle of Murray by his writings for upon the third day after their Reconciliation the Sermon being ended the said Earle of Arrane came to the house of the said Iohn Knox and brought with him Master Richard Strange and Alexander Guthrie to whom he opened the grief of his minde before that Iohn Knox was called for he was busie as commonly he used to be after his Sermon in directing of writings Which ended the said Earle called the three together and said I am reasonably betrayed and with these words began to weep Iohn Knox demanded My Lord Who hath betrayed you One Iudas or other said he I know it is but my life that is sought I regard it not The other said My Lord I understand no such dark manner of speech if I shall give you any answer you must speak more plainly Well said he I take you three to witnesse That I open this
that it came to the Ears of Herod that our Master Jesus Christ called him a Fox but they told him not how odious a thing it was before God to murther an Innocent as he had lately done before causing to behead Iohn the Baptist to reward the dancing of an Harlots daughter Madame if the reporters of my words had been honest men they would have reported my words and the circumstances of the same but because they would have credit in Court and wanting vertue worthy thereof they must have somewhat to please your Majestie if it were but flatteries and lies But such pleasure if any your Majestie take in such persons will returne to your everlasting displeasure for Madame if your own Ears had heard the whole matter that I treated if there be in you any spark of the Spirit of God yea of honestie and wisedome you would not justly have been offended with any thing that I spake And because you have heard their report please your Majesty to hear my self rehearse the same so near as memory will serve it was even upon the next day after that the Sermon was made My Text said he Madame was this And now O Kings understand be learned ye Iudges of the Earth After Madame said he that I had declared the dignity of Kings and Rulers the honour wherein God hath placed them the obedience that is due unto them being Gods Lieutenants I demanded this question But oh alas what account shall the most part of Princes make before that Supreme Judge whose Throne and Authoritie so manifestly and shamefully they abuse the complaint of Solomon is this day most true to wit That violence and oppression do occupie the Throne of God here in this Earth for whilest that murtherers blood-thirsty men oppressors and Malefactors dare be bold to present themselves before Kings and Princes and that the poor Saints of God are banished and exiled what shall we say but that the Devill hath taken possession in the Throne of God which ought to be fearfull to all wicked doers and a refuge to the innocent oppressed and how can it otherwise be for Princes will not understand they will not be learned as God commands them but Gods Law they despise his Statutes and Holy Ordinances they will not understand for in fidling and flinging they are more exercised than in reading or hearing Gods most blessed Word and Fidlers and Flatterers which commonly corrupt the Youth are more precious in their eyes then men of wisedome and gravitie who by wholesome admonitions may beat down in them some part of that vanity and pride wherein we all are born but in Princes take deep root and strength by evill education And of dancing Madame I said That albeit in Scriptures I found no praise of it and in prophane Writers that it is termed the gesture rather of those that are Mad and in phrensie then of sober men yet do I not utterly condemn it providing that two vices be avoyded the former That the principall Vocation of those that use that exercise be not neglected for the pleasure of Dancing Secondly That they dance not as the Philistins their Fathers for the pleasure that they take in the displeasure of Gods people for if they do these or either of them they shall receive the reward of Dancers and that will be to drink in Hell unlesse they speedily repent so shall God turne their mirth into sudden sorrow For God will not alwayes afflict his people neither will he alwayes wink at the Tyranny of Tyrants If any Madame said he will say that I spake more let him publikely accuse me for I think I have not onely touched the summe but the very words as I spake them Many that stood by did bear witnesse with him that he had recited the very words that publikely he spake The Queen looked about to some of the Reporters and said Your words are sharpe enough as you have spoken them but yet they were told me in another manner I know said she that my Uncles and you are not of one Religion and therefore I cannot blame you to have no good opinion of them but if you hear any thing of my self that mislikes you come to my self and tell me and I shall hear you Madame quoth he I am assured that your Uncles are enemies to God and unto his Son Jesus Christ and for maintenance of their own pompe and worldly glory that they spare not to spill the blood of many Innocents and therefore I am assured that these enterprises shall have no better successe than others have had that before them have done as they doe now But as to your own person Madame I would be glad to doe all that I could to your Majesties contentment providing that I exceed not the bounds of my Vocation I am called Madame to a publike function within the Church of God and appointed by God to rebuke the vices and sins of all I am not appointed to come to every man in particular to shew him his offence for that labour were infinite if your Majestie pleaseth to frequent the publike Sermons then I doubt not but that you shall fully understand both what I like and mislike as well in your Majesty as in all others Or if your Majesty will assigne unto me a certaine day and houre when it will please you to hear the form and substance of Doctrine which is proposed in publike to the Churches of this Realm I will most gladly wait upon your Majesties pleasure time and place but to come to wait upon your chamber door or elswhere and then to have no further liberty but to whisper my minde in your Majesties eare or to tell you what others think and speak of you neither will my conscience nor the vocation whereto God hath called me suffer it for albeit at your Majesties commandment I am here now yet I cannot tell what other men will judge of me that at this time of the day I am absent from my book and waiting at the Court You will not alwayes said she be at your Booke and so turned her back And the said Iohn departed with a reasonable merry countenance whereat some Papists offended said He is not afraid which heard by him he answered Why should the pleasant face of a Lady afray me I have looked in the faces of many angry men and yet have not been afraid above measure and so left he the Queen and the Court for that time In this mean time the negotiation was great betwixt the Queen of England and our Soveraigne Letters Curriours and Posts ran frequent great bruit there was of the interviewe and meeting at Yorke and some preparation was made therefore in both the Realmes but that failed upon the part of England and that by occasion of the troubles moved in France as was alleaged which caused the Queene of England and the Councill attend upon the South parts of England for
carryed about in a Boat and laid without Buriall in the Abbey of Halyrud-house till the day of his Forefaltor as after shall be declared The Duke apprehended the Lord Gordon his son in Law because that the Queen had straitly commanded him so to do if that he repaired within his bounds Before that he delivered him the Earle of Murray laboured at the Queens hands for the safety of his life which hardly was granted and so was he delivered within the Castle of Edinburgh the eight and twentieth day of November 1562. where he remained till the eighth day of February when he was put to an Assise accused and convinced of Treason but was restored againe first to the Castle aforesaid and thereafter was transported to Dumbar where he remained prisoner till the moneth of August in the yeer of God 1565. as we will after hear In the mean time the troubles were hot in France and the intelligence and outward familiarity betwixt the two Queens was great Lethington was directed with large Commission both to the Queene of England and to the Guisians The Marriage of our Queen was in all mens mouthes some would have the Infant of Spaine some the Emperours Brother some Duke Denemours and some truely guessed at the Lord Darley What Lethingtons Credit was we know not but shortly after there began much to be talked of the Earle of Lenox and of his son the Lord Darley It was said that Lethington spake to the Lady Margaret Dowglas And that Robert Melvill received a horse to the Secretaries use from the Earle of Lenox or from his wife Howsoever it was Master Fouller servant to the said Earle came with Letters to the Queene by which License was permitted to the Earle of Lenox to come to Scotland to travell in his lawfull businesse That same day the Queens License was granted the Secretary said This day I have taken upon me the deadly hatred of all the Hamiltons within Scotland and have done unto them no lesse displeasure then if I had cut their throats The Earle Bothwell who before had broken Ward fearing apprehension or taking prepared to passe to France but by storm of Weather was driven into England where he was stayed and was offered to have been rendred by the Queen of England But our Queens answer was That he was no Rebell and therefore she requested that he should have liberty to passe whither he pleased And thereto Lethington helped not a little for he travelled to have friends in every faction of the Court. And so obtained the said Earle Lincense to passe to France The Winter after the death of the Earle of Huntley the Court remained for the most part at Edinburgh The Preachers were wondrous vehement in reprehension of all manner of Vice which then began to abound and especially Avarice Oppression of the poore Excesse Ryotous Cheer Banquetting immoderate Dancing and Whoredome that thereof ensues Whereat the Courtiers began to storme and to pick quarrells against the Preachers alleadging that all their Preaching was turned to Rayling whereunto one of them gave answer as followeth It comes to our eares that we are called Raylers whereof albeit we wonder yet we are not ashamed seeing that the most worthy servants of God that before us have travelled in this Vocation have so been stiled But unto you do I say That the same God who from the beginning hath punished the Contempt of his Word and hath poured forth his Vengeance upon such proud mockers shall not spare you yea he shall not spare you before the eyes of this same wicked Generation for the pleasure whereof ye despise all wholesome Admonitions Have you not seen greater then any of you sitting where presently ye sit pick his nayles and pull down his Bonnet over his eyes when Idolatry Witchcraft Murther Oppression and such Vices were rebuked Was not this his common talke When these Knaves have rayled their fill then will they hold their peace Have ye not heard it affirmed to his owne face That God should revenge that his Blasphemie even in the eyes of such as were witnesse to his iniquity Then was the Earle of Huntley accused by you as the maintainer of Idolatry and onely hinderer of all good Orders him hath God punished even according to the threatnings that his and your ears heard and by your hands hath God executed his Judgements But what amendment can be espied in you Idolatry was never in greater quiet Vertue and vertuous men were never in more contempt Vice was never more bold nor punishment lesse feared And yet who guides the Queene and Court who but the Protestants O horrible slanderers of God and of his holy Evangell Better it were unto you plainely to renounce Christ Jesus then thus to expose his blessed Evangell to Mockage if God punisheth not you That this same age shall see and behold your punishment the spirit of righteous judgement guides me not This vehemency provoked the hatred not onely of the Courtiers but also of divers others against the Speaker which was Iohn Knox for such as be in credit never lack flatterers Their Brethren of the Court were irreverendly handled What was that but to raise the hearts of the people against them They did what they could Such speaking would cause them to do lesse And this was the fruit that the Preachers gathered of their just reprehensions The generall Assembly of the Church held on the 25 of December 1562. approached In the which great complaints were made That Churches lacked Ministers That Ministers lacked their Stipends That wicked men were permitted to be Schoole-Masters and so to infect the youth amongst them whom one Master Robert Cunning Schoole-master in Aberbrothoke was complained upon by the Laird of Dun and sentence pronounced against him It was further complained That Idolatry was erected in divers parts of the Realm For redresse hereof some thought best That a new supplication should be presented to the Queen others demanded what answer was received of the former The superintendent of Lowthian confessed the delivery of it but said he I received no answer It was answered for the part of the Queene for her supposts were ever there that it was well known to the whole Realm what troubles had occurred since the last Assembly and therefore That they should not wonder albeit that the Queen had not answered but betwixt that and the Parliament which was appointed to be in May they doubted not but such order should be taken as all men should have occasion to stand content This satisfied for that time the whole Assembly And this was the practice of the Queene and of her Councell with faire words to drive time as before we have said The Assembly notwithstanding proceeded forward in establishing of such orders as whereby vice might be punished and vertue might be maintained And because there was a great slander risen upon Paul Meffane of whom mention is made in the
second Booke of the Historie Commissions and charge was given unto Iohn Knox Minister of Edinburgh and unto certain of the Elders of the Church of Edinburgh to passe to the Town of Iedwart where the slander was raised and to be found there the third of Ianuary next was the tryall to be taken of the slander raised and to hear the Articles and complaint of the said Paul and after the tryall to report the truth to the Session of the Church of Edinburgh To whom with the assistance of the superintendent of Lowthian Commission was given to discerne therein The tryall and examination of that crime was difficile the slander was universall in that Towne and Country the servant woman of the said Paul had betwixt that and Christmas left his House she had borne a child no father to it could she finde but alleaged her self to have been suppressed late in an Evening the said Paul constantly affirmed himself innocent and would have given his publike purgation but because his Accusators had taken on them to prove ther accusation that was denyed many witnesses were produced of whom some deposed so clearly that the Commissioners suspected that they had been suborned and therefore they required to have inspection of the places where some said they saw and some said they heard them in the very act of iniquitie The sight and consideration of the place augmented greatly the suspition but one thing was most suspitious of all other for the Wife of the sad Paul an ancient Matron was absent from him the space of eight or nine weeks in Dundie which time or at least a great part thereof they suspected and he lay nightly in one house without other company then a Childe of seven or eight yeers of age The Judges notwithstanding these suspitions having a good opinion of the honestie and godlinesse of the man travelled what they could conscience not hurt to purge him of the slander But God who would not that such a Villanie should be cloaked and concealed within his Kirk otherwayes had decreed for he brought the brother of the guilty woman to the Towne having no minde of such matters who being produced by the Accusators as one that was privy to the fact and knew the veritie of all circumstances this witnesse we say which could not be suspected being produced made the matter so plain and clear that all suspition was removed for he it was that conveyde the woman away he it was that caused the Childe to be baptised alleaging it to be his own he it was that carried frequent message betwixt them and from Paul carryed money and clothes divers times How soon that ever the said Paul saw that man produced as Witnesse he withdrew himselfe and left the Town by that means plainly taking upon him the Crime And so the Commissioners with full information returned to Dundie and notified the same unto the Kirke who caused publikely to summon the said Paul to hear the sentence pronounced who not appearing in the end for his odious Crime and contumacy was publikely excommunicated and was deprived of all functions within the Kirke of Scotland and so left the Realme For two causes we insert this horrible fact and the order kept in punishing of the same the former to forewarn such as travell in that Vocation that according to the admonition of the Apostle Such as stand take heed lest they fall No man in the beginning of the Evangell was judged more fervent and more upright and yet we have heard how far Sathan has prevailed against him God grant that we may hear of his repentance neither yet should this fall do any thing to prejudice the Authoritie of the Doctrine which he taught for the Doctrine of God hath its authority of no creature but hath the assurance of God himselfe how weak or imperfect soever the Instruments be by whom it pleaseth God to publish the same The treason of Iudas the Adultery of David and abnegation of Peter did derogate nothing from the glory of Christs Evangell nor yet the Doctrine which before they had taught but declared the one to be a Reprobate and the other to be Instruments in whom mercy must surmount judgement The other cause is that the World may see what difference there is betwixt the uprightnesse of the Kirke of God and the corruption that reignes in the Synagogue of Sathan the Papisticall rabble for how many of that sort hath been and still remaine openly knowne Whoremongers Adulterers Violators of Virgines yea and committers of such abominations as we will not name and yet are they called and permitted to be Bishops Archbishops Cardinalls and Popes themselves For what sinnes can unable the sworne servants of Symonie and of their Father the Devill For bragg what they list of Christ of Peter and of Paul their lives and conversation bear witnesse to whom they belong But we return to our History of things done in Court Amongst the Menizoons of the Court there was one named Monsieur Chattelet a Frenchman that at that time passed all others in credit with the Queene In dancing of the purpose so terme they that dance in the which man and woman talketh secretly wise men would judge such fashions not agreeable to the gravity of honest women In this dance the Queen choose Chattelet and Chattelet took the Queen for he had the best dresse All this winter Chattelet was so familiar with the Queen that the Nobilitie being by this means stopped to have so free accesse as they thought fit and due unto them were highly offended at length Chattelet having conveyed himselfe privately under the Queens Bed but being espied was commanded away The Bruit arising the Queene called the Earle of Murray and bursting in a womanly affection charged him that as he loved her he should slay Chatelet and let him never speak word The other at the first made promise so to doe but after calling to minde the judgement of GOD pronounced against the shedders of innocent blood and also that none should die without the testimonie of two or three witnesses returned and fell upon his knees before the Queen and said Madame I beseech your Majestie cause not me to take the blood of this man upon me Your Majestie hath used him so familiarlie before that you have offended all your Nobilitie and now if he shall be secretly slain at your owne commandment what shall the world judge of it I shall bring him to the presence of Justice and let him suffer by Law according to his deserving Oh said the Queene you shall not let him speake I shall doe said he Madame what in me lyeth to give your Majestie content Poor Chattelet was brought back from Kingorne to Saint Andrews examined put to an Assize and so beheaded the two and twentieth day of February Anno Dom. 1562. He begged license to write to France the cause of his death which said he in his Tongue was Pour estre
it But when divers times I required him to remember his promise I found nothing but delay Whereunto the Secretary answered True it is I promised to write and true it is That M. Knox required me so to do but when I had ripely advised and deeply considered the weight of the matter I found more doubts then I did before And this is one amongst others How durst I being a subject and the Queens Majesties Secretary take upon me to seek resolution of controversies depending betwixt her Highnesse and her subjects without her own knowledge and consent Then was an acclamation of the claw-backs of the Court as if Apollo had given his Responce It was wisely and faithfully done Well said Iohn Knox let worldly men praise worldly wisdome so highly as they please I am assured that by such shifts Idolatry is maintained and the truth of Jesus Christ is betrayed whereof God one day will be avenged At the and at the like sharpnesse were many offended the Voting ceased and every Faction began to speak as affection moved then Iohn Knox in the end was commanded yet to write to Master Calvin and to the learned in other Churches to know their judgement in that Question which he refused shewing his Reason I my self am not onely full resolved in conscience but also I have heard their judgements in this and all other things that I have affirmed within this Realme of the most godly and most learned that he knew in Europe I came not to this Realme without their Resolution and for my assurance I have the hand-writing of many And therefore if I should now move the said Questions again what should I do other but either shew mine own ignorance and forgetfulnesse or else inconstancy And therefore it may please you to pardon me in that I write not But I will teach you the surer way which is That you write and complain upon me That I teach publikely and affirme constantly such doctrine which offends you and so shall you know their plain mindes and whether that they and I agree in judgement or not Divers said the offer was good but no man was found that would be the Secretary and so did that Assembly and long reasoning break up After the which time the Ministers that were called precise were holden as Monsters of all the Courtiers In all that time the Earle of Murray was so frame and strange to Iohn Knox that neither by word nor writ was there any Communication betwixt them c. The end of the long reasoning betwixt John Knox and the Secretary in the moneth of June 1564. The end of the fourth Book THE FIFTH BOOK Of the Reformation of the CHURCH Of SCOTLAND IN the next Moneth which was Iuly the Queen went into Athole to the Hunting and from thence she made her Progresse into Murray and returned to Fyfe in September All this while there was appearance of love and tender friendship betwixt the two Queens For there was many Letters full of Civility and Complements sent from either of them to the other in signe of Amity besides costly Presents for Tokens And in the mean time the Earle of Lenox laboured to come home forth of England and in the moneth of October he arrived at Halyrud-house where he was graciously received by the Queens Majestie namely When he had presented the Queen of England her Letters written in his favour And because he could not be restored to his Lands without Act of Parliament therefore there was a Parliament procured to be holden at Edinburgh the 13 day of December But before the Queen would cause to Proclaim a Parliament she desired the Earle of Murray by whose means chiefly the said Earle of Lenox came into Scotland That there should no word be spoken or at least concluded that concerned Religion in the Parliament But he answered That he could not promise it In the mean time the Hamiltons and the Earle of Lenox were agreed At the day appointed the Parliament was held at Edinburgh where the said Earle of Lenox was restored after two and twenty yeers Exile He was banished and forfeited by the Hamiltons when they had the rule There were some Articles given in by the Church especially for the abolishing of the Masse universally and for punishment of vice but there was little thing granted save that it was Statute That scandalous livers should be punished first by prison and then publikely shewne unto the people with ignominy but the same was not put in execution In the end of this moneth of December the generall Assembly of the Church was held at Edinburgh many things were ordained for setling of the affaires of the Church In the end of Ianuary the Queen past to Fyfe and visiting the Gentlemens houses was magnificently banquetted every where so that such superfluity was never seen before within this Realme which caused the wilde Fowl to be so dear that Partridges were sold for a crown a piece At this time was granted by an Act of Parliament the confirmation of the Fewes of Church Lands at the desire of divers Lords whereof the Earle of Murray was chief During the Queens absence the Papists of Edinburgh went down to the Chappell to hear Masse and seeing there was no punishment they waxed more bold some of them thinking thereby to please the Queen upon a certain Sunday in February they made an Evensong of their own setting two Priests on the one side of the Quire and one or two on the other side with Sandy Stevin Menstrall Baptizing their children and making Marriages who within eight dayes after convinced of Blasphemy alleadging That he would give no more credit to the New Testament then to a Tale of Robin-Hood except it were confirmed by the Doctors of the Church The said superstitious Evensong was the occasion of a great slander for many were offended with it which being by the Brethren declared to the Lords of the Privy Councell especially to the Earle of Murray who lamented the cause to the Queens Majestie shewing her what inconveniency should come if such things were suffered unpunished And after sharp reasoning it was promised That the like should not be done hereafter The Queen also alleadged That they were a great number and that she could not trouble their conscience About the 20 of this moneth arrived at Edinburgh Henry Stewart Lord Darley from thence he past to Fyfe And in the Place of Weemes he was admitted to kisse the Queens hand whom she liked so well that she preferred him before all others As shall hereafter God willing be declared Soon after in the Moneth of March the Earle Bothwell arrived out of France whereat the Earle of Murray was highly offended because of the evil report made to him of the Lord Bothwell And passing immediately to the Queens Majestie demanded of her if it was her will or by her advice that he was come home and seeing he was his deadly enemy either he or the other
obedient subject hereafter The same day they made Musters the next day the Army was dispersed being about 18000. men the King and Queen past to Lothinaben where the Master of Maxwell gave a Banquet and then forthwith marched to Tueddall so to Peblis and then to Edinburgh The best and chief part of the Nobility of this Realme who also were the principall Instruments of the Reformation of Religion and therefore were called the Lords of the Congregation in manner above rehearsed were banished and chased into England they were courteously received and entertained by the Earle of Bedford Lieutenant upon the Borders of England Soon after the Earle of Murray took Post towards London leaving the rest of the Lords at Newcastle every man supposed that the Earle of Murray should have been graciously received of the Queen of England and that he should have gotten support according to his hearts desire but farre beyond his expectation he could get no audience of the Queen of England But by means of the French Ambassadour called Monsieur de Four his true friend he obtained audience The Queen with a fair countenance demanded How he being a Rebell to her sister of Scotland durst take the boldnesse upon him to come within her Realm These and the like words got he instead of the good and courteous entertainment expected Finally after private discourse the Ambassadour being absent she refused to give the Lords any support denying plainly that ever she had promised any such thing as to support them saying She never meant any such thing in that way albeit her greatest familiars knew the contrary In the end the Earle of Murray said to her Madame whatsoever thing your Majestie meant in your heart we are thereof ignorant but thus much we know assuredly That we had lately faithfull promises of ayd and support by your Ambassadour and familiar servants in your name And further we have your owne hand-writing confirming the said promises And afterward he took his leave and came North-ward from London towards Newcastle After the Earle of Murray his departure from the Court the Queen sent them some ayd and writ unto the Queen of Scotland in their favour Whether she had promised it in private to the Earle of Murray or whether she repented her of the harsh reception of the Earle of Murray At this time David Rizio Italian began to be higher exalted insomuch as there was no matter or thing of importance done without his advice And during this time the faithfull within this Realme were in great fear looking for nothing but great trouble and persecution to be shortly Yet Supplications and Intercessions were made thorowout all the Congregations especially for such as were afficted and banished That it would please God to give them patience comfort and constancy and this especially was done at Edinburgh where Iohn Knox used to call them that were banished The best part of the Nobility Chiefe Members of the Congregation Whereof the Courtiers being advertised they took occasion to revile and bewray his sayings alleadging He prayed for the Rebels and desired the people to pray for them likewise The Laird of Lethington chief Secretary in presence of the King and Queens Majesties and Councell confessed that he heard the Sermons and said There was nothing at that time spoken by the Minister whereat any man need to be offended And further declared plainly That by the Scripture it was lawfull to pray for all men In the end of November the Lords with their complices were summoned to appear the fourth day of February for Treason and laese Majestie But in the mean time such of the Nobility as had professed the Evangell of Christ and had communicate with the Brethren at the Lords Table were ever longer the more suspected by the Queen who began to declare her self in the Months of November and December to be maintainer of the Papists for at her pleasure the Earles of Lenox Athole and Cassels with divers others without any dissimulation known went to the Masse openly in her Chappell Yet neverthelesse the Earles of Huntley and Bothwell went not to Masse albeit they were in great favour with the Queen As for the King he past his time in Hunting and Hawking and such other pleasures as were agreeable to his appetite having in his company Gentlemen willing to satisfie his will and affections About this time in the beginning of as the Court remained at Edinburgh the banished Lords by all means possible by writings and their friends made suit and means to the King and Queens Majesties to be received into favour At this time the Abbot of Kylwinning came from Newcastle to Edinburgh and after he had gotten audience of the King and Queen with great difficulty he got Pardon for the Duke and his friends and servants upon this Condition That he should passe into France which he did soon after The five and twentieth of December convened in Edinburgh the Commissioners of the Churches within this Realme for the generall assemblie There assisted to them the Earles of Morton and Marre the Lord Lindsay and Secretary Lethington with some Barons and Gentlemen The principall things that were agreed and concluded were That forasmuch as the Masse with such Idolatry and Papisticall Ceremonies were still maintained expresly against the Act of Parliament and the Proclamations made at the Queens Arrivall And that the Queen had promised that she would hear Conference and Disputation That the Church therefore offered to prove by the Word of God That the Doctrine preached within this Realme was according to the Scriptures and that the Masse with all the Papisticall Doctrine was but the invention of men and meer Idolatry Secondly That by reason of the change of the Comptroller who had put in new Collectors forbidding them to deliver any thing to the Ministry and by these means the Ministry was like to decay and fail contrary to the Ordinance made in the yeer of God 1562. in favour and support of the Ministery During this time as the Papists flocked to Edinburgh for making Court some of them that had been Friers as black Abercrommy and Roger presented supplication to the Queens Majesty desiring in effect That they might be permitted to preach which was easily granted The noyse was further That they offered Disputation For as the Court stood they thought they had a great advantage already by reason they knew the King to be of their Religion as well as the Queen with some part of the Nobility who with the King after declared themselves openly And especially the Queen was governed by the Earls of Lenox and Athole but in matters most weighty and of greatest importance by David Rizio the Italian afore mentioned who went under the name of the French Secretary by whose means all grave matters of what weight soever must passe providing always That his hands were anoynted In the mean time he was a manifest enemy to the Evangell and therefore a
for Master Craig to the Councell where M. Craig told first That by an Act of the Assembly it was forbidden to allow the Marriage of any divorced for adultery The Divorce of Bothwell from his lawfull wife was by collusion witnesse the quick dispatch thereof for it was sought and had within ten dayes and his contracting with the Queen instantly thereafter then his rapt of the Queen and the guilt of the Kings death which was confirmed by this Marriage Withall he desired the Lords to stop the Queen from that infamous Marriage The Sunday after he told publikely to the people what he had said to the Councell and he took heaven and earth to witnesse That he detested that scandalous and infamous Marriage and that he discharged his conscience unto the Lords who seemed unto him as so many slaves what by flattery what by silence to give way to that abomination Upon this he was called to the Councel again and was reproved as if he had exceeded the bounds of his Calling Whereunto he answered That the bounds of his Commission was the Word of God right reason and good Laws against which he had said nothing and by all these offered to prove this Marriage to be scandalous and infamous At this he was stopped by Bothwell and sent from the Councell Notwithstanding all this done and said by M. Craig and the opposition of many that wished well to the Queen and were jealous of her Honour the Marriage went on and they were married the 15 of May. This makes good the Latine Proverb Mala nubunt mense Maio and a Bishop must blesse the Marriage The good Prelat was Bishop of Orkney If there be a good work to be done a Bishop must do it Here mark the difference betwixt this worthy Minister Master Craig and this base Bishop The Earle of Athole immediately after the murther of the King had tetired home waiting for the occasion to revenge the Kings death But seeing this abominable Marriage he went to Sterlin where other honest Lords with him had a Meeting and made a Bond To defend the young Prince from the murtherers of his father As already they had had one Plot to cut him off which God in his mercy did prevent The Nobles that entred in this Bond were the Earles of Argyle Athole Morton Marr and Glencarne the Lords Lindsey and Boyd Argyle thereafter seduced by some fair words fell off and Boyd became a great Factionary for Bothwell in all things The Queen soon after the Marriage was advised to send abroad an Ambassadour to acquaint her forraigne friends and kindred And this must be a Bishop It is pity that any good work should be done without a Bishop Was not this a worthy employment for a Pastor in Gods Church Bothwell seeing the Bond made at Sterlin causeth the Queen to write to sundry of the Nobility Divers repaired unto her where they found a Bond tendred unto them by which they were to binde themselves to defend the Queen and Bothwell Some that were corrupt did willingly subscribe others for fear did the same And there was not one that went to Court that did refuse but the Earle of Murray who refusing absolutely to enter into a Bond with Bothwell said It was not the part of a good subject Yet since he had been made friends with him some time before he would keep his promise unto the Queen And to enter into a Bond with the Queen it was needlesse and unfit since he was to obey her in all lawfull and just things Upon this he gat leave although with great difficulty to go into France The Queen receives now Hamilton Archbishop of S. Androes into favour since these changes who was no lesse a faithfull Councellor to her then he was a good Pastor of Christs Flock that is He betrayed her and disobeyed God With this a Proclamation comes out in favour of the poor Protestants whereby the Queen declares That she will keep and confirm all that she had promised at her Arrivall into Scotland This was done to stop the peoples mouthes but all in vain for the people were universally against the abomination of the Court. Within few dayes Bothwell and the Queen were raising men under pretext to go to the Borders to represse the Robbers there but in effect to go to Sterlin to have the Prince in their custody that they might dispose of him according to their minde Then a new Proclamation came out That the Queen hereafter would rule onely by the advice of the Nobles of the Land as her best Predecessors had done The Lords at Sterlin hearing of this plot strives to prevent it and to this purpose they appointed with the Lord Humes to besiege the Castle of Borthwike where the Queen and Bothwell was But because the Earl of Athole did not come at the hour appointed they had not men enough to environ and compasse the Castle so that Bothwel having notice given him of the businesse escaped to Dumbar and the Queen after him in mans clothes The Lords failing of their designe at Borthwike Castle went to Edinburgh whereof they made themselves Masters easily having the affections of the people notwithstanding the Earle Huntley and the Archbishop of S. Androes perswasion to the contrary These two with their associates were constrained to retire to the Castle where they were received by Sir Iam. Balfour left there by Bothwel The twelfth of Iune which was the next day following the Lords at Edinburgh caused to publish a Proclamation whereby they declared That the Earl Bothwell who had been the principall author deviser and actor of the cruell murther of the late King had since laid hand upon the Queens person and had her for the present in Dumbar in his power and finding her utterly destitute of all good counsell had seduced her to a dishonest and unlawfull marriage with himself yea that now he was gathering Forces and stirring himself to get the young Prince in his hands that he might murther the Childe as he had murthered the Father This wicked man the Nobles of the Land resolved to withstand and deliver the Queen out of his bondage wherefore they did charge all Lieges within the Kingdom that could come to them to be in readinesse at 3 hours warning to assist them the Nobles for the freeing of the Queen from captivity and bringing the said Earle Bothwell to a Legall Triall and condigne punishment for the aforesaid murther and other Crimes All such that would not syde with the Lords were by this Proclamation commanded to depart from Edinburgh within four hours under the pain of being accounted enemies c. Notwithstanding this Proclamation the people did not joyn unto these Lords as was expected for sundry of the Nobles were adversaries to the businesse other stood as Neuters and withall those that were convened together were not well provided of Armes and Munition for exploits of warre so that they were even thinking to dissolve and leave
joyne with those that had bound themselves to stand for the Kings Authority He was very earnest with divers by reason of their old friendship but to little purpose The twentinth of August he received the Regencie after mature and ripe deliberation at the desire of the Queen and Lords that were for the King and so was publikely proclaimed Regent and Obedience shewed unto him by all that stood for the young King The end of the History of the Church of Scotland till the yeer 1567. and Moneth of August THE APPELLATION OF IOHN KNOX From the cruell and most unjust Sentence pronounced against him by the false Bishops and Clergie of Scotland With his Supplication and Exhortation to the Nobility States and Communalty of the same Realme To the Nobility and States of SCOTLAND JOHN KNOX wisheth Grace Mercy and Peace from God the Father of our Lord Iesus Christ with the Spirit of righteous Iudgement IT is not onely the love of this Temporall life Right Honourable neither yet the fear of Corporal death that moveth me at this present to expose unto you the injuries done against me and to crave of you as of lawfull Powers by God appointed redresse of the same But partly it proceedeth from that reverence which every man oweth to Gods Eeternall Truth And partly from a love which I bear to your Salvation and to the Salvation of my Brethren abused in that Realme by such as have no fear of God before their eyes It hath pleased God of his infinite mercy not onely to illuminate the eyes of my minde and so to touch my dull heart that cleerly I see and by his grace unfainedly believe That there is no other name given to men under the heaven in which Salvation consisteth save the Name of JESUS alone Who by that Sacrifice which he did once offer upon the Crosse hath sanctified for ever all those that shall inherite the Kingdom promised But also it hath pleased him of his superaboundant grace to make and appoint me most wretched of many thousands a Witnesse Minister and Preacher of the same Doctrine the sum whereof I did not spare to communicate with my Brethren being with them in the Realme of Scotland in the yeer 1556 because I know my self to be a Steward and that accounts of the Talent committed to my charge shall be required of me by him who will admit no vain excuse which fearfull men pretend I did therefore as God his minister during the time I was conversant with them God is record and witnesse truely and sincerely according to the gift granted unto me divide the Word of Salvation teaching all men to hate sin which before God was and is so odious that none other Sacrifice would satisfie his Justice except the death of his onely Son and to magnifie the mercies of our heavenly Father who did not spare the substance of his own glory but did give him to the world to suffer the ignominious and cruell death of the Crosse by that means to reconcile his chosen children to himself teaching further what is the duty of such as do believe themselves purged by such a Price from their former filthinesse to wit That they are bound to walk in the newnesse of life fighting against the lusts of the flesh and studying at all times to glorifie God by such good works as he hath prepared his people to walk in In Doctrine I did further affirm so taught by my Master Christ Jesus That whosoever denieth him yea or is ashamed of him before this wicked Generation him shall Christ Jesus deny and of him shall he be ashamed when he shall appear in his Majesty And therefore I feared not to affirm That of necessity it is that such as hope for life everlasting avoid all Superstition vain Religion and Idolatry Vain Religion and Idolatry I call whatsoever is done in Gods Service or Honour without the expresse Commandment of his own Word This Doctrine I did believe to be so conformable to Gods holy Scriptures that I thought no creature could have been so impudent as to have condemned any Point or Article of the same Yet neverthelesse me as an heretick and this Doctrine as hereticall have your false Bishops and ungodly Clergie condemned pronouncing against me a Sentence of death in testification whereof they have burned a Picture From which false and cruell Sentence and from all judgement of that wicked Generation I make it known unto your Honours That I appeal to a Lawfull and Generall Councell to such I mean as the most ancient Laws and Cannons do approve to be holden by such as whose manifest impiety is not to be reformed in the same Most humbly requiring of your Honours That as God hath appointed you Princes in that People and by reason thereof requireth of your hands the defence of Innocents troubled in your Dominion in the mean time and till the controversies that this day be in Religion be lawfully decided ye receive me and such others as most unjustly by those cruell Beasts are persecuted in your defence and Protection Your Honours are not ignorant That it is not I alone who doth sustain this Cause against the pestilent Generation of Papists but that the most part of Germany the Countrey of Helvetia the King of Denmarke the Nobility of Polonia together with many other Cities and Churches Reformed appeal from the Tyrannie of that Antichrist and most earnestly call for a Lawfull and Generall Councell wherein may all Controversies in Religion be decided by the Authority of Gods most sacred Word And unto this same as said is do I appeal yet once again requiring of your Honours to hold my simple and plain Appellation of no lesse value nor effect then if it had been made with greater circumstance solemnity and ceremony and that you receive me calling unto you as to the Powers of God ordained in your protection and defence against the rage of Tyrants not to maintain me in any iniquity errour or false opinion but to let me have such equity as God by his Word ancient Laws and Determinations of most godly Councells grant to men accused or infamed The Word of God wills That no man shall die except he be found criminall and worthy of death for offence committed of which he must be manifestly convinced by two or three witnesses Ancient Law do permit just defences to snch as be accused be their crimes never so horrible And godly Councells wills That neither Bishop nor person Ecclesiasticall whatsoever accused of any crime shall sit in Judgement Consultation or Councell where the cause of such men as do accuse them is to be tried These things require I of your Honours to be granted unto me to wit That the Doctrine which our adversaries condemn for heresie may be tried by the simple and plain Word of God That just Defences be admitted to us that sustain the Battell against this
Jesus who hath revealed his Fathers Will to the world neither yet of the Apostles nor primitive Church as before is declared But it is a thing conspired among themselves to the end that their iniquity detestable life and Tyrannie may never be repressed nor reformed And if they Object That godly Emperours did grant and confirm the same I answer That the godlinesse of no man is or can be sufficient Authoritie to justifie a foolish and ungodly fact such I mean as God hath not allowed by his Word for Abraham was a godly man but the denyall of his Wife was such a fact as no godly man ought to imitate The same might I shew of David Hezekiah and Iosiah unto whom I think no man of judgement will preferre any Emperour since Christ in holinesse and wisdom and yet are not their facts no even such as appeared for good causes to be approved nor followed And therefore I say as errour and ignorance remain alwayes with the most perfect man in his life so must their works be examined by another rule then by their own holinesse if they shall be approved But if this Answer doth not suffice then will I answer more shortly That no godly Emperour since Christs Ascension hath granted any such priviledge to any such Church or person as they the whole generation of Papists be at this day I am not ignorant that some Emperours of a certain zeale and for some considerations granted liberties to the true Church afflicted for their maintenance against Tyrants but what serveth this for the defence of their Tyrannie If the Law must be understood according to the minde of the Lawgiver then must they prove themselves Christs true and afflicted Church before they can claim any priviledge to appertaine to them for onely to that Church were the priviledges granted it will not be their glorious Titles neither yet the long possession of the name that can prevail in this so weighty a Cause for all those had the Church of Ierusalem which did crucifie Christ and did condemne his Doctrine We offer to prove by their fruits and Tyrannie by the Prophets and plain Scriptures of God what trees and generation they be to wit unfruitfull and rotten apt for nothing but to be cut and cast into Hell fire yea that they are the very kingdome of Antichrist of whom we are commanded to beware Therefore my Lords to return to you seeing that God hath armed your hands with the sword of Justice seeing that his Law most straightly commandeth Idolaters and false Prophets to be punished with death and that you be placed above your Subjects to reigne as fathers over their Children and further seeing that not onely I but with me many thousand famous godly and learned persons accuse your Bishops and the whole rabble of the Papisticall Clergie of Idolatrie of Murther and Blasphemie against God committed It appertaineth to your Honours to bee vigilant and carefull in so weighty a matter The question is not of earthly substance but of the glory of God and of the Salvation of your selves and of your brethren subject to your charge in which if you after this plain admonition be negligent there resteth no excuse by reason of ignorance for in the name of God I require of you That the Cause of Religion may be tried in your presence by the plain and simple Word of God That your Bishops be compelled to desist from their Tyrannie That they be compelled to make answer for the neglecting of their Office for the substance of the poor which unjustly they usurp and prodigally they do spend but principally for the false and deceivable Doctrine which is taught and defended by their false Prophets flattering Friers and other such venomous Locusts Which thing if with single eyes yee do preferring Gods glory and the Salvation of your Brethren before all wordly Commoditie then shall the same God who solemnly doth pronounce to honour those that do honour him pour his benedictions plentifully upon you he shall be your Buckler protection and Captain and shall represse by his strength and wisdom whatsoever Satan by his supposts shall imagine against you I am not ignorant that great troubles shall ensue your enterprise for Satan will not be expelled from the possession of his usurped Kingdom without resistance But if you as is said preferring Gods glory to your own lives unfainedly seek and study to obey his blessed will then shall your deliverance be such as evidently it shall be known That the Angels of the Eternall do watch make war and fight for those that unfainedly fear the Lord. But if you refuse this my most reasonable and just Petition what defence that ever you appear to have before men then shall God whom in me you contemne refuse you he shall pour forth contempt upon you and upon your posterity after you the spirit of boldnesse and wisedome shall be taken from you your enemies shall raigne and you shall die in bondage yea God shall cut down the unfruitfull trees when they do appear most beautifully to flourish and shall so burne the root that after you shall neither twigge nor branch again spring to glory Hereof I need not to adduce unto you examples from the former ages and ancient histories For your brethren the Nobility of England are a mirrour and glasse in the which ye may behold Gods just punishment For as they have refused him and his Evangell which once in mouth they did professe so hath he refused them and hath taken from them the spirit of wisedom boldnesse and of counsell they see and feel their own misery and yet they have no grace to avoid it They hate the bondage of strangers the pride of Priests and the monstriferous Empire of a wicked woman and yet are they compelled to bow their necks to the yoke of the devill to obey whatsoever the proud Spaniards and misled Mary list to command and finally to stand like slaves with cap in hand till the servants of Satan the shaven sort call them to Councell This fruit do they reap and gather of their former rebellion and unfaithfulnesse towards God They are left confusen in their own counsells he whom in his members for the pleasure of a wicked woman they have exiled persecuted and blasphemed doth now laugh them to scorn suffereth them to be pined in bondage of most wicked men and finally shall judge them to the fire everlasting except that speedily and openly they repent their horrible Treason which against God against his Son Christ Jesus and against the Liberty of their own native Countrey they have committed The same plagues shall fall upon you be you assured if ye refuse the defence of his servants that call for your support My words are sharp but consider my Lords that they are not mine but that they are the threatnings of the Omnipotent who assuredly will perform the voices of his Prophets how that ever carnall men
That ye and your posterity shall by that means receive most singular comfort edification and profit For when ye shall hear the matter debated ye shall easily perceive and understand upon what ground and foundation is builded that Religion which amongst you is this day defended by fire and sword As for mine owne conscience I am most assuredly perswaded That whatsoever is used in the Papisticall Church is altogether repugning to Christs blessed Ordinance and is nothing but mortall venome of which whosoever drinketh I am assuredly perswaded that therewith he drinketh death and damnation except by true conversion unto God he be purged from the same But because that long silence of Gods Word hath begotten ignorance almost in all sorts of men and ignorance joyned with long custome hath confirmed superstition in the hearts of many I therefore in the Name of the Lord Jesus Christ desire audience as well of you the Commonalty my brethren as of the States and Nobility of the Realm that in publike Preaching I may have place amongst you at large to utter my minde in all matters of controversie this day in Religion And further I desire That ye concurring with your Nobility would competl your Bishops and Clergie to cease their tyranny And also That for the better assurance and instruction of your conscience ye would compell your said Bishops and false Teachers to answer by the Scriptures of God to such Objections and crimes as shall be laid against their vain Religion false Doctrine wicked life and slanderous conversation Here I know that it shall be objected That I require of you a thing most unreasonable to wit That ye should call your Religion in doubt which hath been approved and established by so long continuance and by the consent of so many men before you But I shortly answer That neither is the long continuance of time neither yet the multitude of men a sufficient approbation which God will allow for our Religion For as some of the ancient Writers do witnesse neither can long processe of time justifie an errour neither can the multitude of such as follow it change the nature of the same But if it was an errour in the beginning so is it in the end and the longer that it be followed and the mo that do receive it it is more pestilent and more to be avoided For if antiquity or multitude of men could justifie any Religion then was the Idolatry of the Gentiles and now is the abomination of the Turks good Religion For antiquity approved the one and a multitude hath received and doth defend the other But otherwise to answer godly men may wonder from what Fountain such a sentence doth flow that no man ought to trie his faith and Religion by Gods Word but that he safely may beleeve and follow every thing which antiquity and multitude have approved the Spirit of God doth otherwise teach us for the wisdome of God Christ Jesus himself remitted his adversaries to Moses and the Scriptures to trie by them whether his Doctrine were of God or not The Apostles Paul and Peter command men to trie the Religion which they professe by Gods plaine Scriptures and doe praise men for so doing Saint Iohn straightly commandeth That we beleeve not every spirit but to trie the spirits whether they be of God or not Now seeing that these evident testimonies of the holy Ghost will us to trie our faith and Religion by the plain Word of God wonder it is that the Papists will not be content that their Religion and Doctrine come under the triall of the same If this sentence of Christ be true as it is most true seeing it springeth from the verity it self Who so doth evill hateth the Light neither will he come to the Light lest that his works be manifested and rebuked then do our Papists by their own sentence condemne themselves and their Religion for in so farre as they refuse examination and triall they declare that they know some fault which the Light will utter which is a cause of their fear and why they claim that priviledge that no man dispute of their Religion the Verity and Truth being of the nature of fine purified Gold doth not fear the triall of the Fornace but the stubble and Chaffe of mans inventions such is their Religion may not abide the the flame of fire True it is that Mahomet pronounced this sentence That no man should in pain of death dispute or reason of the ground of his Religion which Law to this day by the art of Sathan is observed amongst the Turkes to their mortall blindnesse and horrible blaspheming of the Gospell of Christ Jesus and of his true Religion And from Mahomet or rather from Sathan the father of all lies hath the Pope and his rabble learned this former lesson to wit Their Religion should not be disputed upon but what the fathers have beleeved that ought and must the Children approve and in so divising Satan lacked not his foresight for no one thing hath more established the kingdome of that Romane Antichrist then this most wicked decree to wit That no man was permitted to reason of his power or to call his Laws in doubt This is most assured that whensoever the Papisticall Religion shall come to examination it shall be found to have no other ground then hath the religion of Mahomet to wit mans invention device and dreams overshaddowed with some colour of Gods Word And therefore Brethren seeing that the Religion is to man as the stomack to the body which if it be corrupted doth infect the whole Members it is necessary that the same be examined and if it be found replenished with pestilent humours I mean with the fantasies of men then of necessitie it is that those be purged else shall your bodies and souls perish for ever For of this I would ye were most certainly perswaded that a corrupt Religion defileth the whole life of man appear it never so holy Neither would I that ye should esteem the Reformation and care of Religion lesse to appertain to you because ye are no Kings Rulers Judges Nobles nor in Authoritie beloved Brethren ye are Gods Creatures created and formed to his own Image and similitude for whose redemption was shed the most precious blood of the onely beloved Sonne of God to whom he hath commanded his Gospell and glad-tydings to be preached and for whom he hath prepared the heavenly Inheritance so that ye will not obstinatly refuse and disdainfully contemne the means which he hath appointed to obtain the same to wit his blessed Evangell which now he offereth unto you to the end that ye may be saved For the Gospell and glad Tydings of the Kingdome truly preached is the power of God to the salvation of every Beleever which to credite and receive your the Communalty are no lesse addebted then be your Rulers and Princes for albeit God
gave to Peter teacheth us That God doth not flatter nor conceal the faults of his Elect but maketh them manifest to the end that the Offendors may repent and that others may avoid the like offences That Christ called Peter of little faith argueth and declareth as we before have noted That Peter was not altogether faithlesse but that hee fainted or was uncertain in his faith for so soundeth the Greek terme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof we ought to be admonished That in passing to Christ thorow the storms of this world is not onely required a fervent faith in the beginning but also a constancy to the end as Christ saith He that continueth to the end shall be saved and Saint Paul Unlesse a man shall strive lawfully he shall not be crowned The remembrance of this ought to put us in minde That the most fervent man and such as have long continued in profession of Christ is not yet sure to stand at all hours but that he is subject to many dangers and that he ought to fear his own frailty as the Apostle teacheth us saying Let him that standeth take heed lest he fall for if Peter that began so fervently yet fainted ere he came to Christ what ought we to fear in whom such fervency was never found No doubt we ought to tremble and fear the worst and by the knowledge of our own weaknesse with the Apostles incessantly to pray O Lord increase our faith Christs demand and question asking Peter Why doubtest thou containeth in it self a vehemency as if he should have said Whether doubtest thou of my power or of my promises or of my good will If my power had not been sufficient to have saved thee then could I neither have come to thee thorow the stormy Sea neither have made the waters obey thee when thou beganst to come to me and if my good will had not been to have delivered thee and thy Brethren then had I not appeared unto you neither had I called upon thee but had permitted the Tempest to devour and swallow you up but considering that your eye saw me present your ears heard my voice and thou Peter especially knewest the same and obeyedst my commandment why then doubtest thou Beloved brethren If this same demand and question were laid to our charge we should have lesse pretence of excuse then had Peter for he might have alleadged That he was not advertised that any great Storme should have risen betwixt him and Christ which justly we cannot alleadge for since that time that Christ hath appeared unto us by the brightnes of his Word and called upon us by his lively voyce he hath continually blown in our ears That persecution and trouble should follow the Word that we professed which dayes are now present Alas then why doubt we thorow this storme to go to Christ Support O Lord and let us sink no further Albeit that Peter fainted in faith and therefore was worthy most sharply to be rebuked yet doth not Christ leave him in the Sea neither long permitted he that fear and tempest to continue but first they entred both into the Ship and thereafter the winde ceased and last their Ship arrived without longer delay at the place for which they long had laboured O blessed and happy are those that patiently abides this deliverance of the Lord The raging Sea shall not devour them Albeit they have fainted yet shall not Christ Jesus leave them behinde in the stormy Sea but suddenly he shall stretch forth his mighty hand and shall place them in the Ship amongst their brethren that is He shall conduct them to the number of his elect and afflicted Church with whom he will continue to the end of the world The Majestie of his presence shall put to silence this boysterous winde the malice and envy of the devill which so bloweth in the hearts of Princes Prelates Kings and of earthly men that altogether they are conjured against the Lord and against his Anoyned Christ in despight of whom he safely shall conduct convey and carry his sore troubled Flock to the life and rest for which they travell Albeit I say that sometimes they have fainted in their journey albeit that weaknesse in faith permitted them to sink yet from the hand of Christ can they not be rent he may not suffer them to drown nor the deep to devour them But for the glory of his own Name he must deliver for they are committed to his charge protection and keeping and therefore must he keep and defend such as he hath received at his father from sin from death from devil and hell The remembrance of these promises is to mine own heart such occasion of comfort as neither can any tongue nor pen expresse but yet peradventure some there is of Gods elect that cannot be comforted in this tempest by any meditations of Gods election or defence but rather beholding such as sometimes boldly have professed Christs Verity now to be returned to their accustomed abominations And also themselves to be overcome with fear that against their knowledge and conscience they stoup to an Idol and with their presence maintaineth the same and being at this point they begin to reason Whether it be possible that the members of Christs body may be permitted so horribly to fall to the denyall of their Head and in the same to remain of long continuance And from this reasoning they enter in dolour and from dolour they begin to sink to the gates of hell and Ports of despair The dolour and fear of such I grant to be most just For oh how fearfull is it for the love of this transitory life in the presence of man to deny Christ Jesus and his known and undoubted Verity But yet to such as be not obstinate contemners of God and of all godlinesse I would give this my weak counsell That rather they should appeal to mercy then by the severe judgements of God to pronounce against themselves the fearfull sentence of condemnation and to consider that God includeth all under unbelief that he may have mercy upon all That the Lord filleth and giveth life he leadeth down to hell and yet lifteth up again But I will not that any man think That by this my counsell I either justifie such as horribly are returned back to their vomit either yet that I flatter such as maintaineth that abominable Idoll with their dayly presence God forbid For then were I but a blinde guide leading the blinde headlong to perdition Onely God knoweth the dolour and sobs of my heart for such as I hear dayly do turn back But the cause of my counsell is That I know the conscience of some to be so tender that whensoever they feel themselves troubled with fear wounded with anguish or to have sliden back in any point that then they judge their faith to be quenched
their greatest prosperity For the better understanding of this complaint and of the minde of the Prophet we must first observe from whence all Authority floweth and secondly To what end Powers are appointed by God The which two points being discussed we shall the better understand what lords and what authority rules beside God and who they are in whom God and his mercifull presence rules The first is resolved to us by the words of the Apostle saying There is no Power but of God David bringeth in the Eternall God speaking to Judges and Rulers saying I have said Ye are gods and Sons of the Most High And Solomon in the person of God affirmeth the same saying By me Kings raigne and Princes discern the things that are just Of which place it is evident That it is neither Birth influence of Stars election of people force of Arms nor finally whatsoever can be comprehended under the power of nature that maketh the distinction betwixt the superiour power and the inferiour or that doth establish the Royall Throne of Kings but it is the onely and perfect Ordinance of God who willeth his Terrour Power and Majestie in a part to shine in the Thrones of Kings and in the faces of Judges and that for the profit and comfort of man So that whosoever would studie to deface that order of Regiment that God hath established and by his holy Word allowed and bring in such a confusion as no difference should be betwixt the upper Powers and the subjects doth nothing but evert and turne upside downe the very Throne of God which he will to be fixed here upon earth as in the end and cause of this Ordinance more plainly shall appear which is the second Point we have to observe for the better understanding of the Prophets words and minde The end and cause then why God printeth in the weak and feeble flesh of man this Image of his own Power and Majestie is not to puff up flesh in opinion of it self neither yet that the heart of him that is exalted above others shâ—ll be lifted up by presumption and pride and so despise others but that he shall consider that he is appointed Lieutenant to one whose eyes continually watch upon him to see and examine how he behaveth himself in his Office Saint Paul in few words declareth the end wherefore the sword is committed to the powers saying It is to the punishment of the wicked doers and unto the praise of such as do well Of which words it is evident That the sword of God is not committed to the hand of man to use as it pleaseth him but onely to punish vice and maintain vertue that men may live in such society as before God is acceptable And this is the very and onely cause why God hath appointed powers in this Earth For such is the furious rage of mans corrupt nature That unlesse severe punishment were appointed and put in execution upon malefactors Better it were that man should live among brute and wilde Beasts then among men But at this present I dare not enter into the description of this common place for so should I not satisfie the Text which by Gods grace I purpose to absolve This onely by the way I would that such as are placed in Authority should consider Whether they raign and rule by God so that God ruleth them or if they rule without besides and against God of whom our Prophet here doth complain If any list to take tryall of this point it is not hard For Moses in the election of Judges and of a King describeth not onely what persons shall be chosen to that honour but doth also give to him that is elected and chosen the rule by the which he shall try himself whether God raign in him or not saying When he shall sit upon the throne of his Kingdom he shall write to himself an examplar of this Law in a Book by the Priests and Levites it shall be with him and he shall read therein all the dayes of his life That he may learn to fear the Lord his God and to keep all the words of this Law and these Statutes that he may do them that his heart be not lifted up above his Brethren and that he turn not from the commandment to the right hand or to the left The same is repeated to Ioshuah in his inanguration to the Regiment of the people by God himself saying Let not the Book of this Law depart from thy mouth but meditate in it day and night that thou mayst keep it and do according to all that which is written in it For then shall thy way be prosperous and thou shalt do prudently The first thing then that God craveth of him that is called to the Honour of a King is The knowledge of his Will revealed in his Word The second is An upright and willing minde to put in execution such things as God commandeth in his Law without declining to the right or to the left hand Kings then have not an absolute Power to do in their Regiment what pleaseth them but their Power is limited by Gods Word So that if they strike where GOD hath not commanded they are but murtherers and if they spare where GOD hath commanded to strike they and their Throne are criminall and guilty of the wickednesse that aboundeth upon the face of the earth for lack of punishment O that Kings and Princes would consider what account shall be craved of them as well of their ignorance and misknowledge of Gods Will as for the neglecting of their Office But now to returne to the words of the Prophet In the person of the whole people he doth complain unto God That the Babilonians whom he calleth Other lords besides God both because of their ignorance of God and by reason of their cruelty and inhumanity had long ruled over them in great rigour without pity or compassion had upon the ancient men and famous matrons For they being mortall enemies to the people of God fought by all meanes to aggravate their yoke yea utterly to have exterminate the memory of them and of their Religion from the face of the earth After the first part of this dolorous complaint the Prophet declareth the Protestation of the people saying Neverthelesse in thee shall we remember thy Name others reade it But we will remember thee onely and thy Name But in the Hebrew there is no Conjunction Copulative in that sentence The minde of the Prophet is plaine to wit That notwithstanding the long sustained affliction the people of God declined not to a false and vain Religion but remembred God that sometime appeared to them in his mercifull presence which albeit then they saw not yet would they still remember his Name that is They would call to minde the Doctrine and Promise which at sometimes they heard albeit in their prosperity they did not sufficiently glorifie God
who so mercifully ruled in the midst of them The temptation no doubt of the Israelites was great in those dayes They were carried captives from the Land of Canaan which was to them the gage and pledge of Gods favour towards them for it was the inheritance that God promised to Abraham and to his seed for ever The League and Covenant of Gods Protection appeared to have been broken They lamentably complain That they saw not their accustomed signes of Gods mercifull presence The true Prophets were few and the abominations used in Babylon were exceeding many And so it might have appeared to them That in vain it was that they were called the Posterity of Abraham or that ever they had received the Law or Forme of right Religion from God That we may the better feel it in our selves the temptation I say was even such as if God should utterly destroy all Order and Policie that this day is within his Church that the true preaching of the Word should be suppressed The right use of Sacraments abolished Idolatry and Papisticall abomination erected up again And therewith That our bodies should be taken prisoners by Turks or other manifest enemies of God and of all godlinesse Such I say was their temptation How notable then is this their confession that in bondage they make to wit That they will remember God onely albeit he hath appeared to turn his face from them They will remember his name and will call to minde the deliverance promised Hereof have we to consider what is our duty If God bring us as for our offences and unthankfulnesse justly he may to the like extremity This confession is not the fair flattering words of hypocrites lying and bathing in their pleasures but it is the mighty operation of the Spirit of God who leaveth not his own destitute of some comfort in their most desperate calamities This is then our duty not onely to confesse our God in time of peace and quietnesse but he chiefly craveth that we avow him in the midst of his and our enemies And this is not in us to do but it behoveth That the Spirit of God work in us above all power of nature And thus we ought earnestly to meditate before the battell rise more vehement which appeareth not to be far off But now must we enter in somewhat more deeply to consider these judgements of God This people dealt with all as we have heard was the onely people upon the face of the Earth to whom God was rightly known among them onely were his Laws Statutes Ordinances and Sacrifices used and put in practise They onely invocated his Name and to them alone had he promised his protection and assistance What then should be the cause that he should give them over into this great reproach and bring them into such extremity as his own name in them should be blasphemed The Prophet Ezekiel that saw this horrible destruction forespoken by Isaiah put in just execution giveth an answer in these words I gave unto them Laws that were good in the which Whosoever should walk should live in them But they would not walk in my wayes but rebelled against me And therefore I have given unto them Laws that are not good and Iudgements in the which they shall not live The Writers of the Books of Kings and Chronicles declare this in more plain words saying The Lord sent unto them his Prophets rising early desiring of them to return unto the Lord and to amend their wicked wayes for he would have spared his people and his Tabernacle but they mocked his servants and would not return unto the Lord their God to walk in his wayes Yea Iudah it self kept not the precepts of the Lord God but walked in the Manners and Ordinances of Israel That is Of such as then had declined to Idolatry from the dayes of Ieroboam And therefore the Lord God abhorred the whole seed of Israel that is The whole body of the people he promised them and gave them into the hands of those that spoiled them and so he cast them out from his presence Hereof it is evident That their disobedience unto God and unto the voices of his Prophets was the cause of their destruction Now have we to take heed how we should use the good Laws of God that is his Will revealed unto us in his Word and that Order of Justice that by him for the comfort of man is established amongst men It is no doubt but that obedience is the most acceptable sacrifice unto God and that which above all things he requireth That when he manifesteth himselfe by his word that men follow according to their vocation and commandment Now so it is that God by that great Pastor our Lord Jesus now manifestly in his word calleth us from all impiety as well of body as of mind to holinesse of life and to his spirituall service And for this purpose he hath erected the throne of his mercy among us the true preaching of his word together with the right administration of his Sacraments But what is our obedience let every man examine his own conscience and consider what statutes and lawes we would have to be given unto us Wouldst thou O Scotland have a King to raign over thee in justice equity and mercy subject thou thy selfe to the Lord thy God obey his commandments and magnifie thou that word that calleth unto thee This is the way walke into it and if thou wilt not flatter not thy self the same justice remaineth this day in God to punish thee Scotland and thee Edinburgh in especiall that before punished the land of Iuda and the City of Ierusalem Every Realm or Nation saith the Prophet Ieremy that likewise offendeth shall be likewise punished But if thou shalt see impiety placed in the seat of justice above thee so that in the Throne of God as Salomon doth complain raigneth nothing but fraud violence accuse thy own ingratitude and rebellion against God for that is the only cause why God taketh away as the same Prophet in another place doth speak the strong man and the man of war the Judge and the Prophet the prudent and the aged the Captain and the honourable the Counsellor and the cunning Artificer And I will appoint saith the Lord children to be their Princes and babes shall rule over them Children are extortioners of my people and women have rule over them If these calamities I say apprehend us so that we see nothing but the oppression of good men and of all godlinesse and wicked men without God to reigne above us Let us accuse and condemn our selves as the onely cause of our own miseries For if we had heard the voyce of the Lord our God given upright obedience unto the same God should have multiplyed our peace should have rewarded our obedience before the eyes of the world But now let us hear what the Prophet saith further
of the flesh or the pride of life Now seeing that these are not of the Father but of the world how can it be that our souls can feed upon chastitie temperance and humility so long as that our stomacks are replenished with the corruption of these vices Now so it is that willingly flesh can never refuse these forenamed but rather still delighteth it self in every one of them yea in them all as the examples are but too evident It behoveth therefore that God himself shall violently pull his children from these venemous breasts that when they lack the liquor and poyson of the one they may visite him and learn to be nourished of him Oh if the eyes of worldly Princes should be opened that they might see with what humour and liquor their souls are fed while that their whole delight consisteth in pride ambition and lusts of the stinking flesh We understand then how God doth visite men as well by his severe judgements as by his mercifull visitation of deliverance from trouble or by bringing trouble upon his chosen for their humiliation And now it resteth to understand how man visiteth God Man doth visite God when he appeareth in his presence be it to the hearing of his Word or to the participation of his Sacraments as the people of Israel besides the observation of their Sabbaths and daily oblations were commanded thrice a yeer to present themselves before the presence of the Tabernacle and as we do and as often as we present our selves to the hearing of the Word for there is the footstool yea there is the face and throne of God himself wheresoever the Gospel of Jesus Christ is truely Preached and his Sacraments rightly ministred But men may on this sort visite God hypocritically for they may come for the fashion they may hear with deaf ears yea they may understand and yet never determine with themselves to obey that which God requireth And let such men be assured That he who searcheth the secrets of hearts will be avenged of all such For nothing can be to God more odious then to mock him in his own presence Let every man therefore examine himself with what minde and what purpose he cometh to hear the Word of God yea with what ear he heareth it and what testimony his heart giveth unto him when that God commandeth vertue and forbiddeth impiety Repinest thou when God requireth obedience Thou hearest to thine own condemnation Mockest thou at Gods threatnings Thou shalt feel the weight and truth of them albeit too late when flesh and blood cannot deliver thee from his hand But the visitation whereof our Prophet speaketh is onely proper to the sons of God who in the time when God taketh from them the pleasures of the world or sheweth his angry countenance unto them have their recourse unto him and confessing their former negligence with troubled hearts cry for his mercy This visitation is not proper to all afflicted but appertaineth onely to Gods children For the reprobates can never have accesse to Gods mercy in time of their tribulation and that because they abuse as well his long patience as the manifold benefits they receive from his hands For as the same Prophet heretofore saith Let the wicked obtain mercy yet shall he never learn wisdome but in the land of righteousnesse that is Where the very knowledge of God aboundeth he will do wickedly which is a crime above all others abominable for to what end is it that God erecteth his Throne among us but that we should fear him Why doth he reaveal his holy will unto us but that we should obey it Why doth he deliver us from trouble but that we should be witnesses unto the world that he is gracious and mercifull Now when that men hearing their duty and knowing what God requireth of them do malapertly fight against all equity and justice what I pray you do they else but make manifest warre against God yea when they have received from God such deliverance that they cannot deny but that God himself hath in his great mercy visited them and yet that they continue wicked as before what deserve they but effectually to bee given over unto a reprobate sense that headlong they may runne to ruine both of body and soul It is almost incredible that a man should be so enraged against God that neither his plagues nor yet his mercy shewed should move them to repentance but because the Scriptures beareth witnesse of the one and the other let us cease to marvell and let us firmly beleeve that such things as have beene are even presently before our eyes albeit many blinded by affection cannot see them Ahab as in the book of the Kings it is written received many notable benefits of the hand of God who did visit him in divers sorts sometimes by his plagues sometimes by his word and sometimes by his mercifull deliverance He made him king and for the Idolatry used by him and his wife he plagued whole Israel by Famine He revealed to him his Will and true Religion by the Prophet Elijah he gave unto him sundry deliverances but one most speciall when proud Benhadad came to besiege Samaria and was not content to receive Ahabs gold silver sons daughters and wives but also required that his servants should have at their pleasure whatsoever was delectable in Samaria True it is that his Elders and people willed him not to hear the proud Tyrant But who made unto him the promise of deliverance and who appointed and put his Army in order who assured him of victory The Prophet of God onely who assured him That by the servants of the Princes of the Provinces who in number were onely two hundred thirty and two hee should deface that great Army in the which there were two and thirty Kings with all their Forces and as the Prophet of God promised so it came to passe victory was obtained not once onely but twice and that by the mercifull visitation of the Lord. But how did Ahab visite God again for his great benefit received Did he remove his Idolatry did he correct his Idolatrous wife Iezabel No we finde no such thing but the one and the other wee finde to have continued and increased in former impiety But what was the end hereof The last visitation of God was That dogs licked the blood of the one and did eate the flesh of the other In few words then wee understand what difference there is betwixt the visitation of God upon the Reprobate and his visitation upon his Chosen the Reprobate are visited but never truly humbled nor yet amended the Chosen being visited they sob and they cry unto God for mercy which obtained they magnifie Gods Name and after declare the fruits of repentance Let us therefore that hear these judgements of our God call for the assistance of his holy Spirit that howsoever it pleaseth him to visit us that we may stoop under his mercifull hands and
finally that it is he that calleth things that are not even as if they were as before we have heard And if in the day of our temptation which in my judgement approacheth fast wee be thus armed if our incredulity cannot utterly be removed yet shall it so be corrected that damnable despaire oppresse us not But now let us hear how the Prophet proceedeth Come saith he thou my people enter within thy chamber shut thy door after thee hide thy self a very little while untill the indignation passe over Here the Prophet bringeth in God amiably calling upon his people to come to himself and to rest with him untill such time as the fury and sharp plagues should be executed upon the wicked and inobedient It may appear at the first sight That all these words of the Prophet in the person of God calling the people unto rest are spoken in vain for we neither finde chambers nor rest more prepared for the dearest children of God so far as mans judgement can discern then there was for the rebellious and disobedient for such as fell not in the edge of the sword or dyed not of pestilence or by hunger were either carryed captives unto Babylon or else departed after into Egypt so that none of Abrahams Seed had either chamber or quiet place to remain within the Land of Canaan For the resolution hereof we must understand That albeit the Chambers whereunto God called his Chosen be not visible yet notwithstanding they are certain and offer unto Gods Children quiet habitation in spirit howsoever the flesh be travelled and tormented The chambers are then Gods sure promises unto the which Gods people are commanded to resort yea within the which they are commanded to close themselves in the time of greatest adversitie The manner of speaking is borrowed from that judgement and foresight which God hath printed in this our Nature for when that men espie great tempests appearing to come willingly they will not remain uncovered upon the fields but straightway they will draw them to their houses or holds that they may escape the vehemency of the same and if they fear any enemy to pursue them they will shut their doors to the end that suddenly the enemy should not have entry After this manner God speaketh to his people as if he should say The Tempest that shall come upon this whole Nation shall be so terrible that nothing shall appear but extermination to come upon the whole body But thou my people I say that hearest my word beleevest the same and tremblest at the threatnings of my Prophets now when the world doth insolently resist let such I say enter within the secret Chamber of my promises let them contain themselves quietly there yea let them shut the door upon them and suffer not infidelity the mortall enemy of my trueth and of my people that depend thereupon to have free entry to trouble them yea farther to murther in my promise and so shall they perceive that my indignation shall passe and that such as depend upon me shall be saved Thus we may perceive the meaning of the Prophet Whereof we have first to observe That God acknowledgeth them for his people that are in greatest affliction yea such as are reputed unworthy of mens presence are yet admitted within the secret Chamber of God Let no man think that flesh and blood can suddenly attain to that comfort and therefore most expedient it is That we be frequently exercised in meditation of the same Easie it is I grant in time of prosperity to say and to think That God is our God and that we are his people But when he hath given us over in the hands of our enemies and turned as it were his back unto us then I say still to reclaim him to be our God and to have this assurance That we are his people proceedeth wholly from the holy spirit of God as is the greatest victory of faith which over-cometh the world for increase whereof we ought continually to pray This doctrine we shall not think strange if we shall consider how suddenly our spirits are carryed away from our God and from believing his promise so soon as any great temptation doth apprehend us then begin we to doubt If ever we beleeved Gods promises if God will fulfill them to us if we abide in his favour if he regardeth and looketh upon the violence and injury that is done unto us and a multitude of such cogitations which before lurked quietly in our corrupted hearts burst violently forth when we are oppressed with any desperate calamity Against the which this is the remedy once to apprehend and still to retain God to be our God and firmly to believe that we are his people whom he loveth and will defend not onely in affliction but even in the midst of death it self Secondly let us observe That the judgements of our God never were nor yet shall be so vehement upon the face of the earth but that there hath been and shall be some secret habitation prepared in the sanctuary of God for some of his chosen where they shall be preserved untill the indignation passe by and that God prepareth a time that they may glorifie him again before the face of the world that sometimes despised them And this ought to be unto us no small comfort in these appearing dangers to wit that we be surely perswaded That how vehement soever the tempest shall be that it yet shall passe over and some of us shall be preserved to glorifie the name of our God as is aforesaid Two vices lurke in this our nature the one is That we cannot tremble at Gods threatnings before that the plagues apprehend us albeit that we see cause most just why that his fierce wrath should burn as a devouring fire The other is That when calamities before pronounced fall upon us then begin we to sinke down in despair so that we never look for any comfortable end of the same To correct this our mortall infirmity in time of quietnesse We ought to consider what is the justice of our God and how odious sin is And above all other how odious Idolatry is in his presence who hath forbidden it and who hath so severely punished it in all ages from the beginning And in the time of our affliction we ought to consider what have been the wondrous Works of our God in preservation of his Church when it hath been in uttermost extremity For never shall we finde the Church humbled under the hands of Traytors and cruelly tormented by them but therewith we shall finde Gods just vengeance to fall upon the cruell persecuters and his mercifull deliverance to be shewed to the afflicted And in taking of this tryall we should not onely call to minde the Histories of ancient times but also we should diligently mark what notable Works God hath wrought even in this our age as well upon the one as upon the other We ought not
to think that our God beareth lesse love to his Church this day then that he hath done from the beginning For as our God in his own nature is immutable so remaineth his love towards his elect alwayes unchangeable For as in CHRIST JESUS he hath chosen his Church before the beginning of all ages so by him will he maintain and preserve the same unto the end Yea he will quiet the storms and cause the earth to open her mouth and receive those raging flouds of violent waters cast out by the Dragon to drown and carry away the woman which is the spouse of Jesus Christ unto whom God for his own Names â—ake will be the perpetuall Protector This saw that notable servant of Jesus Christ Athanasius who being exiled from Alexandria by that blasphemous Apostata Iulian the Emperour said unto his flock who bitterly wept for his envious banishment Weep not but be of good comfort said he For this little cloud will suddainly vanish A little cloud he called both the Emperour himself and his cruell tyranny And albeit That small appearance there was of any deliverance to the Church of God or yet of any punishment to have apprehended the proud tyrants when the man of God pronounced these words Yet shortly after God did give witnesse That those words did not proceed from flesh nor blood but from Gods very spirit For not long after being in warfare he received a deadly wound whether by his own hand or by one of his own souldiers the Writers cleerly conclude not But casting his own blood against the Heaven he said Vicisti tandem Galilee That is At last thou hast overcome thou Galilean So in despite he termed the Lord Jesus and so perished that tyrant in his own iniquity The storm ceased and the Church of God received now comfort Such shall be the end of all cruell persecuters Their raign shall be short their end miserable and their name shall be left in execrations to Gods people and yet shall the Church of God remain to Gods glory after all storms But now shortly let us come to the last point For behold saith the Prophet the Lord will come out of his place to visit the iniquitie of the Inhabitants of the earth upon them and the earth shall disclose her blood and shall no more hide her slain because that the finall end of the troubles of Gods Chosen shall not be before that the Lord Iesus shall return to restore all things to their full perfection The Prophet bringeth forth the Etenall God as it were from his owne place and habitation and therewith sheweth the cause of his coming to bee That hee might take account of all such as have wrought wickedly for that he meaneth where he saith Hee will visit the iniquity of the inhabitants of the earth upon them And lest that any should thinke That the wrong doers are so many that they cannot bee called to an account he giveth unto the earth as it were an Office and charge to beare witnesse against all those that have wrought wickedly and chiefly against those that have shed innocent blood from the beginning and saith That the earth shall disclose her blood and shall no more hide her slain men If Tyrants of the earth and such as delight in the shedding of blood should be perswaded that this sentence is true they would not so furiously come to their own destruction for what man can be so enraged that he would willingly do even before the eyes of God that which might provoke his Majestie to anger yea provoke him to become his enemy for ever if that he understood how fearfull a thing it is to fall into the hands of the living God The cause then of this blinde fury of the world is the ignorance of God and that men think that God is but an Idoll and that there is no knowledge above that beholdeth their Tyranny neither yet Justice that will nor power that can represse their impiety but yet the Spirit of truth doth witnesse the contrary affirming That as the eyes of the Lord are upon the just and as his ears are ready to receive their sobbing and prayers so is his angry visage against such as work iniquitie he hateth and holdeth in abomination every deceitfull and blood-thirsty man whereof he hath given sufficient document from age to age in preserving the one or at least in revenging of their cause and in punishing of the other Where it is said That the Lord will come from his place and that he will visit the iniquity of the inhabitants of the earth upon them and that the earth shall disclose her blood we have to consider what most commonly hath been and what shall be the condition of the Church of God to wit That it is not onely hated mocked and despised but that it is exposed as it were in a prey unto the fury of the wicked so that the blood of the Children of God is spilt like unto water upon the face of the earth The understanding whereof albeit it be unpleasant to the flesh yet to us it is most profitable lest that we seeing the cruell entreatings of Gods servants begin to forsake the Spouse of Jesus Christ because that she is not so dealt withall in this unthankfull world as the just and upright dealing of Gods Children do deserve But contrariwise for mercy they receive crueltie for doing good to many of all the reprobate they receive evill And this is decreed in Gods eternall Councell that the members may follow the trace of the head to the end that God in his just judgement should finally condemne the wicked for how should he punish the inhabitants of the earth if their iniquitie deserved it not How should the earth disclose our blood if it should not bee unjustly spilt Wee must then commit our selves into the hands of our God and lay downe our neckes yea and patiently suffer our blood to bee shed that the righteous Judge may require account as most assuredly hee shall of all the blood that hath been shed from the blood of Abel the just till the day that the earth shall disclose the same I say every one that sheddeth or consenteth to shed the blood of Gods Children shall be guilty of the whole So that all the blood of Gods children shall crie vengeance not onely in generall but also in particular upon every one that hath shed the blood of any that unjustly suffered And if any thinke it strange that such as live this day can be guilty of the blood that was shed in the dayes of the Apostles let them consider that the verity it selfe pronounced That all the blood that was shed from the dayes of Abel unto the dayes of Zacharie should come upon that unthankfull generation that heard his Doctrine and refused it The reason is evident for as there is two heads and captains that rule over the whole world to wit Jesus Christ the Prince of
be set a part for divine service yet we are not so tied to the place as the Iews were yea not so much as the Rominists would have us to be according to that of S. Ioh 21.22 23 for wheresoever 2 or 3 are gathered together in my Nâ—â—â—r I am in the midst of you * Witnesse the Princes and people that the Pope put to the Interdict without cause to say nothing of private persons * So that many do think it a liberty of Religion to swear and curse * Witnesse the divorce of Mary Stuart daughter to James 2. from her lawfull husband Tho. Boyde and maâ—ried to Iames Hamiltonâ— Also of Mary mother to Iames 5. who married after K. Iam. the fourths death Arâ—hibald Douglas Earle of Angus was divorced from him and married to Henry Stuart Lord Meffen Adam Reade his bold aâ—d godly answer Note 1500. 1513. 1527. Brothers son to Iames Hamilton Earle of Arran and sisters son to Iohn Stuart Duke of Althai A Dominican Frier Note how Church-men rules the good nature of the Prince Frier Campbell apostate Mâ—ior Deuâ— 6. Matth. 12. Minor 1. Joh. 4. Conclusio Matth 7. Rom. 13. Galat. 5. Maior Rom. 13. Minor Joh. 19. Conclusio Christ is the end and fulfilling of the Law to every one that believeth Rom. 10.14 Rom. 3. Rom. 7. Gospel quasi Godspel that is Gods word but ordinarily it is taken from that part which we call Evangel that is Good tidings otherwise Gospel quasi Goodspel that is Good words and so Good tidings Gen. 15. Joh. 5. Jam. 1. Rom 14. Heb 11. Heb. 11. Rom 8. Rom. 4. Rom. 4. Abac. 2. Rom. 1. Joh. 6. 1 Joh. 5. Act. 10. Rom. 10. Joh. 3. Gal. 3. Matth. 19. Joh 9. Joh. 20. Mark 16. Matth. 28. Psal. 117. 1. Tim. 6. This 〈…〉 derstood of circumstance of worldly mâ—n and not of them of God for the neerer that meâ— draw to God we are bound 〈◊〉 more to love them Galat. 3. Matth 13. Matth. 7. Note Note Note Quaere Answer Note Note Here you see verified Cinis Martyrum semen Ecclesiae M. Gawyn Logy Munks Preach Bishops devices M. Iohn Mair whose History of Scotland we have c. He wrote upon the 4 Evangelists c. Arithe his Sermon False Miracles Alexander Furrour his Examination before the Bishops Alexander Seton a black Frier Note Note Iames the fifth Note Aleâ—ander Seton his Letter There was another Frier Forrest hanged in Smithfield 1538. Note For 10 yeers the persecution ceaseth 1534. 1538. The civil troubles give some rest to Gods flock fâ—r a time Note Macdowel Alaesius John Fyfe Machabeus Note 1534. This yeere was Lawes made against the Reformation the Pope having sent to Scotland a Legat the yeere before 6 Accused for Heresie Note 2 Gentlemen Straton and Gowâ—ley burnt See how the Bishops did intrench upon the good disposition of the King and his Soveraigne 1534. Burning of the Bill was a signe of recantation 1537. Lâ—sly writes this done 1540. Iohn Berthwick fled into England from whence Henry sent him into Germany to the Protestant Princes Foure burnt 1538. 1539. Ieremie Russell Alex. Kennedie Kennedie his thanks to God His speech to the Judges Note Sir Iames Hamilton said That God had justly brought him to that because he had offended often to gain the King favour by unjust ways Note George Buchanan by the Kings câ—mmand then angry with the Friers did write this Satyre against them who thereafter having made their peace with the King would not be appeased with Gâ—orge Buchanan whom the king gave over to their importunity and so he was put in prison The Earle of Gleaverne his verse upon the Gray Friers The Church-men ingage the King to warre against his Uncle Halderig Read England called Hereticke bâ—cause it renounced the Pope Note All hallow tyde Fallow Reade Note The Lords answer to the Kings desire Note Note Note An answer worthy of a Prince By this answer you may see how good this Prince had bin if 〈◊〉 Câ—urch mâ—n and flatterâ—â—s â—ad not abused him Abused Prince by Prelats So the evil advised Prince gave himselfe over to the false Propâ—ets I meane the Prelats The Reade of Holway masse by Oliver Sinclar Whaâ—ton was then Warden in these parts Stratageme Note Note Oliver compared to Benhadad against Samaria 2 King 20. 300 men put to flight 10000 Others say at Carlaveâ—ok neer by the place where the defeat was given called Sobâ—â—y Mosse The King foretells his own death Reginae Nativitas Mark the Queens mourning for the King Others stick not to say That the King was hastned away by a Potion Levit. 12. Regis exitus Divers Charactâ—rs of the late King arise post funâ—ra virtuâ— Character of the Hamiltons Note the reasons why the Earle of Arran was thus favoured by the Countrey 1543 Note Frier Scot. The Cardinal taken 1543. An Act of Parliament for reading of the Scripture Note the hypocrisie of worldlings So long as men follow God they are blessed Nothing could be said against the lawfulnesse of Edwards birth Katharine of Spaine and Anne Bullen being dead before his mother was married to his father Note well The Queenes marriage the second time ratified He was before sometimes called Cunningham sometimes Colwan so uncertaine was it who was his father Note Note This is the Prelats language The Governour violated his faith refused God and took absulution of the devil renouncing his Religion in the gray Friers All this was then said by the Cardinall Penes authorem fides estâ— Note the device of the wicked to set men by the 〈◊〉 1543 Note * And many trod under foot died Note As they went to Dundie they said they were going to burne the readers of the new Testament and that they would stick to the old for Luther said they had made the new Note A woman and her childe put to death because she prayed not to the Virgin Mary Men put to death for eating a Goose upon Friday Iohn Roger a black Friet murthered 1544. The English Army arrived in Scotland Note Endinburgh burnt and spoiled by the English Note 1544. Lorge cometh to Scotland 1545. Note The character of Hamilton Note George Wischarde Note a falsâ— brother M. Wischard his words in Dundie The Bishops Sermon Note Note M. Wescharde his zeale to gain soules A Priest appointed by the Cardinall to stab M. George Wischarde The second attempt of the Cardinall for the killing of M. George Wischarde Note the spirit of Prophesie Prophesie spoken by Master George Whischarde of the Church of Scotland Note the resolution of a Preacher Two gray Friers Vengeance against Hadington Master Wischarde taken at Ormeston Note He means Gods people The Lord Bothwels promise M Georges words to the Earl Bothwell 1546. Note The proud Cardinall and the glorious foole Dumbar A question worthy of such two Prelats 1546. Who was a learned man and heartily favoured the pure Religion in secret Bona heresios definitio c. Note the