John Knox preaches in different Parts, and administers the Lord's Table.
At the request of the Laird of Dun, John Knox followed him to his place of Dun, where he remained a month, daily occupied in preaching; and the principal men of that country were among his audiences. After his return, his residence was most in Calder. The Lord Erskine that now is, the Earl of Argyll, then Lord of Lorne, and Lord James Stewart, then Prior of St. Andrews, and now Earl of Moray, came to Calder and so approved his doctrine that they expressed a desire that it should have been public. That same winter he taught commonly in Edinburgh; and, after Yule, on the invitation of the Laird of Barr and Robert Campbell of Kinyeancleuch, he came to Kyle, and taught in the Barr, in the house of the Carnell, in the Kinyeancleuch, in the town of Ayr, and in the houses of Ochiltree and Gadgirth, and in some of them he ministered the Lord's Table.
Before Easter, the Earl of Glencairn sent for him to his place of Finlayston; where, after preaching, he likewise ministered the Lord's Table. Besides Glencairn himself, his lady, two of his sons, and certain of his friends were partakers. When he returned to Calder, divers from Edinburgh, and from the country about, assembled there, for the preaching as well as for the right use of the Lord's Table, which they had never practised before. Thence he departed the second time to the Laird of Dun. His teaching was then withgreater liberty, and the gentlemen required that he should likewise minister unto them the Table of the Lord Jesus, whereof were partakers the most part of the gentlemen of Mearns. To the praise of God, these do, to this day, constantly adhere to the doctrine which then they professed, to wit, that they refused all society with idolatry, and bound themselves to maintain, to the uttermost of their powers, the true preaching of the Evangel of Jesus Christ, as God should offer unto them preachers and opportunity.
John Knox is summoned to Answer for his Doctrine: the Diet abandoned.
The Friars from all quarters flocked to the bishops with the bruit, and the said John Knox was summoned to appear in the Kirk of the Black Friars in Edinburgh on the fifteenth day of May 1556. The said John decided to obey the summons, and for that purpose John Erskine of Dun, with divers other gentlemen, assembled in the town of Edinburgh. But that diet was not held; for the bishops either perceived informality in their own proceedings, or feared that danger might ensue upon their extreme measures. On the Saturday before, they cassed[114]their own summons; and the said John, on the day appointed by the summons, taught in Edinburgh in a greater audience than ever before he had done in that town. The place was the Bishop of Dunkeld's great lodging, and there he continued teaching for ten days, both before and after noon.
John Knox writes to the Queen Regent.
The Earl of Glencairn allured the Earl Marischall, with Harry Drummond, his counsellor for that time, to hear an exhortation, one night. They were so well satisfied, that they both desired the said John to write unto the Queen Regent a letter that might move her to hear the Word of God. He obeyed, and wrote that which was afterwards printed, and is called "The Letter to the Queen Dowager." This was delivered into her own hands by the said Alexander, Earl of Glencairn. When she had read this letter, she delivered it to that proud prelate, Beaton,[115]Archbishop of Glasgow, a day or two after, and said in mockage, "Please you, my Lord, read a pasquil."
John Knox is recalled to Geneva, and leaves the Realm: he is burned in Effigy.
While John Knox was thus occupied in Scotland, letters came unto him from the English Kirk in Geneva, in God's name commanding him, as their chosen pastor, to repair unto them for their comfort. Upon this, the said John prepared to obey the summons. He bade farewell in almost every congregation in which he had preached, and exhorted us to prayers, to reading of the Scriptures, and to mutual conference, until such time as God should give unto us greater liberty. By the procurement and labours of Robert Campbell of Kinyeancleuch, he visited the old Earl of Argyll in the Castle of Campbell, and there he taught certain days. The Laird of Glenorchy, being one of his auditors, desired the Earl of Argyll to detain him; but he, purposed upon his journey, would not at that time stay for any request. He added that, if God so blessed these small beginnings and they continued in godliness, they should find him obedient whensoever they pleased to command him; but that he must needs visit once that little flock which the wickedness of men had compelled him to leave. In the month of July he left this realm and passed to France, and so to Geneva. Immediately after, the bishops summoned him, and, for non-compearance, burned him in effigy at the Cross of Edinburgh, in the year of God 1555.
The Regent declares War on England: the Nobles decline to move.
In the winter that the said John abode in Scotland, there appeared a comet, the course of which was from the south and south-west to the north and northeast. It was seen during the months of November, December, and January, and was called "the fiery besom." Soon after, Christian, King of Denmark, died, and war rose betwixt Scotland and England; for the Commissioners of both realms, who for almost six months had treated upon the conditions of peace and were upon a near point of conclusion, were disappointed. At Newbattle, the Queen Regent, with her Council of the French faction, decreed war, without giving any intimation to the Commissioners for Scotland. Such is the fidelity of Princes, guided by priests, whenever they seek to serve their own affections.But the nobility of Scotland, after consultation amongst themselves, went to the pavilion of Monsieur D'Oysel, and to his face declared that in nowise would they invade England. They commanded the ordnance to be retired; and this was done without further delay. This put an affray[116]in Monsieur D'Oysel's breath, and kindled such a fire in the Queen Regent's stomach as was not well slockened until her breath failed. And thus was that enterprise frustrated, although war continued.
The Evangel begins to flourish in Scotland.
During this period the Evangel of Jesus Christ began wondrously to flourish. William Harlaw began publicly to exhort in Edinburgh; John Douglas, who had been with the Earl of Argyll, preached in Leith, and sometimes exhorted in Edinburgh; Paul Methven began publicly to preach in Dundee; and so did divers others in Angus and Mearns. And last, in God's good pleasure, John Willock arrived the second time from Embden; and his return was so joyful to the brethren that their zeal and godly courage daily increased. Albeit he contracted a dangerous sickness, he did not cease from labour, but taught and exhorted from his bed. Some of the nobility (of whom some are fallen back, among whom the Lord Seton is chief), with many barons and gentlemen, were his auditors. These were instructed in godliness by him, and wondrously comforted. They kept their conventions, and held councils with such gravity and closeness, that the enemies trembled. The images were stolen away in all parts of the country; and in Edinburgh the great idol called Saint Giles was first drowned in the Nor' Loch, and then burned. This raised no small trouble in the town.
Images are stolen, and the Prelates practise with the Regent.
The Friars rowping[117]like ravens upon the bishops, the bishops ran to the Queen. She was favourable enough to them, but she thought it could not be to her advantage to offend such a multitude as then took upon them the defence of the Evangel and the name of Protestants. Yet she consented to summon the preachers; and the Protestants, neither offended nor yet afraid, determined to keep the day of summons, as that they did. When theprelates and priests perceived this, they procured that there should be made a proclamation that all men that were come to the town without commandment of the authority, should with all diligence repair to the Borders, and there remain fifteen days: for the Bishop of Galloway, in this manner of rhyme, said to the Queen, "Madam,
Because they are come without order,I red ye, send them to the Border."
Because they are come without order,I red ye, send them to the Border."
Now, God had so provided that the Quarter of the Westland, in which were many faithful men, were that same day returned from the Border. Understanding the matter to proceed from the malice of the priests, they assembled and made passage for themselves until they came to the very privy chamber, where the Queen Regent and the bishops were. The gentlemen began to complain of their strange entertainment, considering that her Grace had found in them faithful obedience in all things lawful. When the Queen began to craft, a zealous and a bold man, James Chalmers of Gadgirth, said, "Madam, we know that this is the malice and device of these Jefwellis,[118]and of that bastard (meaning the Archbishop of St. Andrews) that stands by you. We avow to God we shall make a day of it. They oppress us and our tenants that they may feed their idle bellies: they trouble our preachers, and would murder them and us: shall we suffer this any longer? Nay, Madam: it shall not be." And therewith every man put on his steel bonnet.
Then was heard nothing on the Queen's part but, "My joys, my hearts, what ails you? Me means no evil to you nor to your preachers. The bishops shall do you no wrong. Ye are all my loving subjects. Me know nothing of this proclamation. The day of your preachers shall be discharged, and me will hear the controversy that is betwixt the bishops and you. They shall do you no wrong. My Lords," said she to the bishops, "I forbid you either to trouble them or their preachers." And unto the gentlemen, who were wondrously moved, she turned again, and said, "O my hearts, should ye not love the Lord your God with all yourheart, with all your mind? and should ye not love your neighbours as yourselves?" With these and the like fair words, she kept the bishops from buffets at that time.
The downcasting of Saint Giles's Image, and Discomfiture of Baal's Priests.
The day of summons being discharged, the brethren universally began to be further encouraged. But the bishops could not be quiet; and Saint Giles's day approaching, they gave charge to the Provost, Bailies, and Council of Edinburgh, either to get again the old Saint Giles, or else at their own expense to make a new image. The Council answered that to them the charge appeared very unjust; for they understood that God in some places had commanded idols and images to be destroyed. Where He had commanded images to be set up, they had not read; and they desired the Bishop to find a warrant for his commandment. The Bishop, offended, admonished them under pain of cursing; but they prevented[119]this by a formal appellation, appealing from him, as from a partial and corrupt judge, unto the Pope's Holiness. Greater things shortly following, that passed into oblivion.
Yet the priests and Friars would not cease to have that great solemnity and manifest abomination which they accustomably had upon Saint Giles's day. They would have that idol borne; and therefore all necessary preparation was duly made. A marmoset idol was borrowed from the Grey Friars, a silver piece of James Carmichael being laid in pledge. It was fast fixed with iron nails upon a barrow, called their fertour.[120]There assembled priests, Friars, Canons, and rotten Papists, with tabors and trumpets, banners and bagpipes, and who was there to lead the ring, but the Queen Regent herself, with all her shavelings, for honour of that feast. West about it went, and came down the High Street, and down to the Canon Cross. The Queen Regent dined that day in Sandy Carpetyne's house, betwixt the Bows, and so, when the idol returned again, she left it, and went to her dinner. The hearts of the brethren were wondrously inflamed, and, seeing such abomination so manifestly maintained, were determined to be revenged. They were divided into several companies, of which not one knewof another. There were some temporisers that day (amongst whom David Forrest, called the General, was one) who, fearing the chance would be taken to do as it befell, laboured to stay the brethren. But that could not be.
Immediately after the Queen had entered the lodging, some of those that were in the enterprise drew nigh to the idol, as if willing to help to bear him, and getting the fertour upon their shoulders, began to shudder, thinking that thereby the idol should have fallen. But that was provided for and prevented by the iron nails, as we have said; and so one began to cry, "Down with the idol; down with it;" and without delay it was pulled down. One took him by the heels and, dadding[121]his head on the causeway, left Dagon without head or hands, and cried, "Fie upon thee, thou young Saint Giles, thy father would have tarried four such." The priest's patrons made some brag at the first; but when they saw the feebleness of their god, priests and Friars fled faster than they did at Pinkie Cleuch. Then might have been seen so sudden a fray as seldom has been amongst that sort of men within this realm. Down went the crosses, off went the surplice, and the round caps cornered with the crowns.[122]The Grey Friars gaped, the Black Friars blew, the priests panted and fled, and happy was he that first reached the house; such a sudden fray amongst the generation of Antichrist within this realm never came before. By chance, there lay upon a stair a merry Englishman, who, seeing that the discomfiture was without blood, thought he would add some merriness to the matter, and so cried he over the stair, and said, "Fie upon you, why have ye broken order? Down the street ye passed in array and with great mirth. Why flee ye now, villains, without order? Turn and strike everyone a stroke for the honour of his god. Fie, cowards, fie, ye shall never be judged worthy of your wages again!" But exhortations were then unprofitable; for, after Baal had broken his neck, there was no comfort to his confused army.
The Queen Regent laid this up amongst her other mementoes, until she might see the time proper to revengeit. Search was made for the doers, but none could be apprehended; for the brethren assembled themselves in such sort, in companies, singing psalms and praising God, that the proudest of the enemies were astonished....
The most part of the Lords that were in France at the Queen's marriage, although they got theircongéfrom the Court, yet forgot to return to Scotland. For whether it was by an Italian posset, or by French figs, or by the potage of their potinger, who was a Frenchman, there departed from this life the Earl of Cassillis, the Earl of Rothes, Lord Fleming, and the Bishop of Orkney, whose end was even according to his life.... When word of the departing of so many patrons of the papistry, and of the manner of their departing, came to the Queen Regent, she said, after astonishment and musing, "What shall I say of such men? They lived as beasts, and as beasts they die: God is not with them, neither with that which they enterprise."
The Dean of Restalrig, Hypocrite, begins to Preach.
While these things were happening in Scotland and France, that perfect hypocrite, Master John Sinclair, then Dean of Restalrig, and now Lord President and Bishop of Brechin, began to preach in his Kirk of Restalrig. At the beginning he kept himself so indifferent that many were of the opinion that he was not far from the Kingdom of God. Such as feared God had begun to have a good opinion of him, and the Friars and others of that sect had begun to whisper that if he did not take heed to himself and to his doctrine he would be the destruction of the whole estate of the Kirk. But his hypocrisy could not long be cloaked; for, when he learned of this change in public opinion, he promised a sermon, in which he should give his judgment upon all such heads as were then in controversy in the matters of religion. The bruit hereof secured him a great audience at the first; but he so handled himself that day that no godly man did credit him after that. Not only gainsaid he the doctrine of Justification and of prayer, which before he had taught, but he also set up and maintained the Papistry to the uttermost prick; yea, holy water, pilgrimage, purgatory, and pardons were of such virtue in his conceit that he looked not to be saved without them.
In the meantime, the clergy made a brag that they would dispute. But Master David Panter, who then lived and lay at Restalrig, dissuaded them therefrom, affirming that if ever they disputed—except where they themselves were both judge and party, and where fire and sword should obey their decree—their cause was wrecked for ever. Their victory, he said, stood neither in God nor in His Word, but in their own wills, and in the things concluded by their own councils, together with sword and fire, "and thereto," said he, "these new start-up fellows will give no place. They will call you to your account book, the Bible; and by it ye will no more be found the men that ye are called, than the Devil will be proven to be God. And therefore, if ye love yourselves, never enter into disputation; nor yet call ye the matter in question; but defend your possession, or else all is lost." Caiaphas could not give a better counsel to his companions; but God disappointed both them and him, as we shall hear afterwards.
The Recall of John Knox.
At this same time, some of the nobility directed letters to call John Knox from Geneva, for their comfort, and for the comfort of their brethren the preachers and others that then courageously fought against the enemies of God's truth.... These letters were delivered to the said John in Geneva, in the month of May immediately thereafter. Upon their receipt, he took consultation with his own church as well as with that notable servant of God, John Calvin, and with other godly ministers. All, with one consent, said that he could not refuse that vocation, unless he would declare himself rebellious unto his God, and unmerciful to his country. And so he returned answer, with promise to visit Scotland with reasonable expedition, as soon as he might make arrangements for the dear flock that was committed to his charge. In the end of the following September, he departed from Geneva, and came to Dieppe, where there met him contrary letters; as by this his answer thereto we may understand.
"The Spirit of wisdom, constancy, and strength be multiplied with you, by the favour of God our Father, and by the grace of our Lord Jesus Christ.
"According to my promise, Right Honourable, I came to Dieppe on the twenty-third of October, of full mind, by the good will of God, with the first ships to have visited you. But because two letters, not very pleasing to the flesh, were there presented unto me, I was compelled to stay for a time. The one was directed to myself from a faithful brother, who made mention that new consultation was appointed for final conclusion of the matter before purposed, and desired me therefore to abide in these parts until the determination of the same. The other letter was direct from a gentleman to a friend, with charge to inform me that he had communed with all those that seemed most frack and fervent in the matter, and that in none did he find such boldness and constancy as was requisite for such an enterprise; but that some did, as he writeth, repent that ever any such thing was moved; some were partly ashamed; and others were able to deny that ever they did consent to any such purpose, if any trial or question should be taken thereof, etc. Which letters, when I had considered, I partly was confounded, and partly was pierced with anguish and sorrow. Confounded I was, that I had so far travelled in the matter, moving the same to the most godly and the most learned that this day we know to live in Europe, to the effect that I might have their judgments and grave counsels, for assurance as well of your consciences as of mine, in all enterprises. That nothing should succeed so long consultation, cannot but redound either to your shame or mine; for either it shall appear that I was marvellously vain, being so solicitous where no necessity required, or else that such as were my movers thereto lacked the ripeness of judgment in their first vocation.... The cause of my dolour and sorrow, God is witness, is for nothing pertaining either to my corporal contentment or worldly displeasure; but it is for the grievous plagues and punishments of God, which assuredly shall apprehend not only you, but every inhabitant of that miserable realm and Isle, except that the power of God, by the liberty of His Evangel, deliver you from bondage.... If any persuade you, for fear of dangers that may follow, to faint in your former purpose, be he never esteemed so wise and friendly,let him be judged by you both foolish and your mortal enemy: foolish, because he understandeth nothing of God's approved wisdom; and enemy unto you, because he laboureth to separate you from God's favour; provoking His vengeance and grievous plagues against you, because he would that ye should prefer your worldly rest to God's praise and glory, and the friendship of the wicked to the salvation of your brethren. I am not ignorant that fearful troubles shall ensue your enterprise, as in my former letters I did signify unto you; but O joyful and comfortable are those troubles and adversities which man sustaineth for accomplishment of God's will, revealed by His Word! For, however terrible they appear to the judgment of the natural man, yet are they never able to devour nor utterly to consume the sufferers. For the invisible and invincible power of God sustaineth and preserveth, according to His promise, all such as with simplicity do obey Him.... Your subjects, yea your brethren are oppressed, their bodies and souls are held in bondage: and God speaketh to your consciences, unless ye be dead with the blind world, that you ought to hazard your own lives, be it against Kings or Emperors, for their deliverance; for only for that cause are ye called Princes of the people, and ye receive of your brethren honour, tribute, and homage, at God's commandment; not by reason of your birth and progeny, as the most part of men falsely do suppose, but by reason of your office and duty, which is to vindicate and deliver your subjects and brethren from all violence and oppression, to the utmost of your power...."
The Lords of the Congregation make a Covenant.
New consultation was taken as to what was best to be done: and in the end it was concluded that they would follow out their original purpose, and commit themselves and whatsoever God had given unto them into His hands, rather than suffer idolatry so manifestly to reign, and the subjects of that realm, as long they had been, to be defrauded of the only food of their souls, the true preaching of Christ's Evangel. And that every one should be the more assured of the other, a common bond was made and by some subscribed. The tenor thereof was as follows:—
"We, perceiving how Satan in his members, the Antichrists of our time, cruelly doth rage, seeking to down-thring[123]and to destroy the Evangel of Christ and His Congregation, ought, according to our bounden duty, to strive in our Master's cause, even unto the death, being certain of the victory in Him. The which our duty being well considered, we do promise before the Majesty of God, and His Congregation, that we, by His grace, shall with all diligence continually apply our whole power, substance, and our very lives to maintain, set forward, and establish the most blessed Word of God and His Congregation; and shall labour at our possibility to have faithful ministers purely and truly to minister Christ's Evangel and Sacraments to His people. We shall maintain them, nourish them, and defend them, the whole Congregation of Christ, and every member thereof, at our whole power and wearing of our lives, against Satan, and all wicked power that does intend tyranny or trouble against the foresaid Congregation. Unto the which holy Word and Congregation we do join us, and we do forsake and renounce the congregation of Satan, with all the superstitious abomination and idolatry thereof: And moreover, we shall declare ourselves manifestly enemies thereto, by this our faithful promise before God, testified to His Congregation by our subscription of these presents:—At Edinburgh, the third day of December, the year of God 1557: God called to witness.
"A. Erle of Ergyle."Glencarne."Morton."Archibald Lord of Lorne."Johnne Erskyne of Doun."Et cetera.
The first Heads for the Government of the Reformed Kirk.
Immediately after the subscription of this foresaid Bond, the Lords and Barons professing Christ Jesus convened frequently in counsel; when these Heads were concluded:—
First, it is thought expedient, devised, and ordained, that in all parishes of this realm the common prayers be read,weekly on Sunday, and on the other festival days, publicly in the parish kirks, with the lessons of the New and Old Testament, conform to the order of the Book of Common Prayers: and, if the curates of the parishes be qualified, to cause them to read the same; and, if they be not, or if they refuse, that the most qualified in the parish use and read the same.
Secondly, it is thought necessary that doctrine, preaching, and interpretation of Scriptures be had and used privately in quiet houses, without great conventions of the people thereto, until afterwards God move the Prince to grant public preaching by faithful and true ministers.
The Earl of Argyll promotes the Cause of the Reformed Kirk.
These two heads concerning the religion and some others concerning the policy being concluded, the old Earl of Argyll, took the maintenance of John Douglas, caused him to preach publicly in his house, and reformed many things according to his counsel. Divers others took the same boldness within towns as well as to landward; and this did not a little trouble the bishops and Queen Regent.... Shortly after this, God in His mercy called the said Earl of Argyll from the miseries of this life. The bishops were glad; for they thought that their great enemy was taken out of the way; but God disappointed them. For the said Earl departed most firmly adhering to the true faith of Jesus Christ, with a plain renunciation of all impiety, superstition, and idolatry; and in his testament he directed his son to study to set forward the public and true preaching of the Evangel of Jesus Christ, and to suppress all superstition and idolatry, to the uttermost of his power.
The Bishops make a feeble Show of Reformation.
The bishops continued in their Provincial Council. That they might give some show to the people that they proponed reformation, they spread abroad a rumour of this, and published a printed manifesto, which the people dubbed "The Twa-penny Faith." Amongst the Acts of the Council, there was much ado (1) for caps, shaven crowns, tippets, long gowns, and such other trifles: (2) That none should enjoy office or benefice ecclesiastical, except a priest: (3) That no Kirk-man should nourish his own bairns in his own company; but that every one should hold thechildren of others: (4) That none should put his own son in his own benefice: (5) That, if any were found in open adultery, for the first fault, he should lose the third of his benefice; for the second crime, the half; and for the third, the whole benefice. The Bishop of Moray, and other prelates, appealed against these Acts, saying that they would abide by the Canon law. And this might they well enough do, so long as they remained interpreters, dispensers, makers, and disannullers of that law....
The Regent practises for Grant of the Crown-matrimonial to the King of France.
Persecution was decreed by the Queen Regent and the prelates. But there remained a point which the Queen Regent and France had not at that time obtained from the Scots Parliament. It was desired that the crown-matrimonial should be granted to Francis, husband to our Sovereign, so that France and Scotland should be one kingdom, the subjects of both realms having equal liberty, Scotsmen in France, and Frenchmen in Scotland. The glister[124]of the profit that was supposed to have ensued to Scotsmen blinded many men's eyes at the first sight. But a small wind caused that most suddenly to vanish away; for the greatest offices and benefices within the realm were given to Frenchmen. Monsieur de Ruby kept the Great Seal. Villemore was Comptroller. Melrose and Kelso were to be a Commend[125]to the poor Cardinal of Lorraine. On the other hand, the freedoms of Scottish merchants were restrained in Rouen, and they were compelled to pay toll and taxations other than their ancient liberties did bear.
To get the matrimonial crown, the Queen Regent left no point of the compass unsailed. With the bishops and priests she practised in this manner. "Ye may clearly see that I cannot do what I would within this realm; for these heretics and confederates of England are so bound together, that they stop all good order. But, if ye be favourable unto me in this suit of the matrimonial crown to be granted to my daughter's husband, ye shall see how I shall handle these heretics and traitors before long." And truly, in these promises she meantno deceit in this respect. To the Protestants she said, "I am not unmindful how often ye have suited me for reformation in religion, and gladly would I consent thereunto; but ye see that the power and craft of the Archbishop of St. Andrews, together with the power of the Duke, and of the Kirkmen, are ever bent against me in all my proceedings. So that I can do nothing, unless the full authority of this realm be devolved to the King of France, and this cannot be except by donation of the crown-matrimonial. If ye will bring this to pass, then devise ye what ye please in matters of religion, and they shall be granted."
The Parliament of October 1558: the Crown-matrimonial is granted.
Lord James Stewart, then Prior of St. Andrews, was directed to the Earl of Argyll, with this commission and credit, and more promises than we list to rehearse. By dissimulation to those that were simple and true of heart, she inflamed them to be more fervent in her petition than she herself appeared to be. And so, at the Parliament held at Edinburgh in the month of October, the year of God 1558, the crown-matrimonial was clearly voted. No man protested (except the Duke for his interest), and yet for this proceeding there was no better law produced than that in the Pontifical there was a solemn Mass appointed for such a purpose.
The Preface to the Second Book.[127]
Lest Satan shall take occasion of our long silence to blaspheme, and to slander us the Protestants of the realm of Scotland by suggesting that our actions tended rather to sedition and rebellion than to reformation of manners and abuses in religion; we have thought it expedient, as truly and briefly as we can, to commit to writing the causes moving us, a great part of the nobility and barons of the realm, to take the sword of just defence against those that most unjustly have sought our destruction. In this our Confession we shall faithfully declare what moved us to take action, what we have asked, and what we require of the sacred authority. Our cause being thus made known, our enemies as well as our brethren in all realms may understand how falsely we are accused of tumult and rebellion, and how unjustly we are persecuted by France and by their faction. Thus, too, our brethren, natural Scotsmen, of whatever religion they be, may have occasion to examine themselves as to whether they may with safe conscience oppose themselves to us. We only seek that the glorious Evangel of Christ Jesus may be preached, His holy Sacraments be truly ministered, superstition, tyranny, and idolatry be suppressed in this realm, and the liberty of this our native country remain free from the bondage and tyranny of strangers.
The Consciences of Judges, Lords, and Rulers are awakened.
While the Queen Regent practised with the prelates, how the blessed Evangel of Christ Jesus might be utterly suppressed within Scotland, God so blessed the labours of His weak servants that no small part of the Barons of this realm began to abhor the tyranny of the bishops. God did so open their eyes by the light of His Word, that they could clearly discern betwixt idolatry and the true honouring of God. Yea, men almost universally began to doubt whether they might give their bodily presence to the Mass without offending God, or offer their children for papistical baptism. When the most godly and the most learned in Europe had answered these doubts, both by word and writing, affirming that we might do neither, without extreme peril to our souls, we began to be more troubled. Then also, men of estimation, who bore rule amongst us, began to examine themselves concerning their duties towards reformation of religion, as well as towards the just defence of their most cruelly persecuted brethren. And so divers questions began to be moved, to wit, whether such as were judges, lords, and rulers of the people might, with safe conscience, serve the superior powers in maintaining idolatry, in persecuting their brethren, and in suppressing Christ's truth? Or, whether they, to whom God had in some cases committed the administration of justice, might suffer the blood of their brethren to be shed in their presence, without any declaration that such tyranny displeased them? By the plain Scripture it was found that a lively faith required a plain confession, when Christ's truth was attacked; that not only are they guilty that do evil, but so also are they that assent to evil. It is plain that they that assent to evil, seeing iniquity openly committed, do by their silence seem to justify and allow what is done.
These things being sufficiently proven by evident Scriptures of God, every man began to look more diligently to his salvation; for the idolatry and tyranny of the clergy, called the Churchmen, was and is so manifest, that whoever doth deny it declares himself ignorant of God, and enemy to Christ Jesus. We therefore, with humble confession of our former offences, began, with fasting and supplication unto God, to seeksome remedy in so present a danger. At the outset it was decided that the brethren in every town should at certain times assemble together for common prayers, and for exercise and reading of the Scriptures, until it should please God to give the sermon of exhortation to some, for comfort and instruction of the rest.
The Office of Elder is instituted, and the Privy Kirk is founded.
God did so bless our weak beginning that, within a few months, the hearts of many were so strengthened that we sought to have the face of a Church amongst us, and to have open crimes punished, without respect of person. For that purpose, by common election, elders were appointed. To them the whole brethren promised obedience; for at that time we had no public ministers of the Word; but certain zealous men, amongst whom were the Laird of Dun, David Forrest, Master Robert Lockhart, Master Robert Hamilton, William Harlaw, and others, exhorted their brethren, according to the gifts and graces granted unto them. Shortly after did God stir up His servant, Paul Methven (whose latter fall ought not to deface the work of God in him), and he in boldness of spirit began openly to preach Christ Jesus in Dundee, in divers parts of Angus, and in Fife. God did so work with him that many began openly to renounce their old idolatry, and to submit themselves to Christ Jesus, and unto His blessed ordinances. In consequence, the town of Dundee began to erect the face of a public Church Reformed, and in this the Word was openly preached, and Christ's Sacraments were truly ministered.
John Willock preaches: formal Steps towards a Public Reformation are taken.
In the meantime God did send to us our dear brother, John Willock, a man godly, learned, and grave, who, after short abode at Dundee, repaired to Edinburgh. There, notwithstanding his long and dangerous sickness, he so encouraged the brethren by godly exhortations, that we began to deliberate upon some public Reformation; for the corruption in religion was such that, with safe conscience, we could no longer sustain it. Yet, because we would attempt nothing without the knowledge of the sacred authority, with one consent, after the deliberation of many days, it was concluded that by our public and commonsupplication we should attempt to secure the favour, support, and assistance of the Queen, then Regent, towards a godly reformation. For that purpose, after we had prepared our oration and petitions, we appointed from amongst us a man whose age and years deserved reverence, whose honesty and worship might have craved audience of any magistrate on earth, and whose faithful service to the authority at all times had been such that on him could fall no suspicion of unlawful disobedience. This orator was that ancient and honourable father, Sir James Sandilands of Calder, knight, to whom we gave commission and power in all our names then present, before the Queen Regent thus to speak:—
The first Oration and Petition of the Protestants of Scotland to the Queen Regent.
"Albeit we have of long time contained ourselves in such modesty, Most Noble Princess, that neither the exile of body, tinsel[128]of goods, nor perishing of this mortal life, was able to convene us to ask from your Grace reformation and redress of those wrongs and of that sore grief patiently borne by us in bodies and minds for so long a time; yet are we now, of very conscience and by the fear of our God, compelled to crave, at your Grace's feet, remedy against the most unjust tyranny used against your Grace's most obedient subjects, by those that are called the Estate Ecclesiastical. Your Grace cannot be ignorant what controversy hath been, and yet is, concerning the true religion, and the right worshipping of God, and how the clergy, as they desire to be termed, usurp to themselves such empire above the consciences of men that whatsoever they command must be obeyed, and whatsoever they forbid must be avoided, without further respect to God's pleasure, commandment, or will, revealed to us in His most holy Word; or else there abideth nothing for us but faggot, fire, and sword. By these means, many of our brethren have been stricken most cruelly and most unjustly of late years within this realm. This now we find to trouble and wound our consciences; for we acknowledge it to have been our bounden duty before God, either to have defended our brethren from those cruel murderers, seeing we are a part of that power which God hath establishedin this realm, or else to have given with them open testification of our faith. Now we ourselves offer to do this, lest we shall seem to justify their cruel tyranny by our continual silence.
"This condition of affairs doth not only displease us, but as your Grace's wisdom most prudently doth foresee, for the quieting of this intestine dissension, a public Reformation, in religion as well as in temporal government was most necessary. To this task, as we are informed, ye have most gravely and most godly exhorted as well the clergy as the nobility, to employ their study, diligence, and care. We, therefore, of conscience, dare no longer dissemble in so weighty a matter which concerneth the glory of God and our salvation. Neither now dare we withdraw our presence, or conceal our petitions, lest the adversaries hereafter shall object to us that place was granted to reformation, and yet no man suited for the same; and so should our silence be prejudicial unto us in time to come. Therefore, knowing no other order placed in this realm, but your Grace, in your grave Council, set to amend, as well the disorder ecclesiastical, as the defaults in the temporal regiment, we most humbly prostrate ourselves before your feet, asking your justice, and your gracious help, against them that falsely traduce and accuse us, as if we were heretics and schismatics. Under that colour they seek our destruction; because we seek the amendment of their corrupted lives, and that Christ's religion be restored to its original purity. Further, we crave of your Grace to hear, with open and patient ears, these our subsequent requests; and, to the joy and satisfaction of our troubled consciences, mercifully to grant the same, unless by God's plain Word any be able to prove that justly they ought to be denied.
"First, Humbly we ask that, as we have, by the laws of this realm, after long debate, obtained to read the holy books of the Old and New Testaments in our common tongue, as spiritual food to our souls, so from henceforth it may be lawful that we may convene publicly or privately to our Common Prayers, in our vulgar tongue; to the end that we may increase and grow in knowledge, and be induced, in fervent and oft prayer, to commend to God the Holy Church universal, theQueen our Sovereign, her honourable and gracious husband, the stability of their succession, your Grace Regent, the Nobility, and the whole Estate of this Realm.
"Secondly, If it shall happen in our said conventions that any hard place of Scripture be read, from which no profit ariseth to the conveners, we ask that it shall be lawful to any person qualified in knowledge, being present, to interpret and open up the said hard places, to God's glory and to the profit of the hearers. If any think that this liberty would be occasion of confusion, debate, or heresy, we are content that it be provided that the said interpretation shall underlie the judgment of the most godly and most learned within the realm at this time.
"Thirdly, We seek that the holy Sacrament of Baptism may be used in the vulgar tongue; so that the godfathers and witnesses may not only understand the points of the league and contract made betwixt God and the infant, but also that the Church then assembled may be more gravely informed and instructed of the duties which at all times they owe to God, according to the promise made unto Him, when they were received into His household by the lavachre[129]of spiritual regeneration.
"Fourthly, We desire that the holy Sacrament of the Lord's Supper, or of His most blessed body and blood, may likewise be ministered unto us in the vulgar tongue; and in both kinds, according to the plain institution of our Saviour Christ Jesus.
"Lastly, We most humbly require that the wicked, slanderous, and detestable life of prelates, and of the estate ecclesiastical may be so reformed, that the people may not have occasion (as for many days they have had) to contemn their ministers, and the preaching whereof they should be messengers. If they suspect that we, envying their honours or coveting their riches and possessions rather than zealously desiring their amendment and salvation, do travail and labour for this Reformation; we are content not only that the rules and precepts of the New Testament, but also the writings of the ancient fathers, and thegodly approved laws of Justinian the Emperor, decide the controversy between us and them. And if it shall be found that either malevolently or ignorantly we ask more than these three forenamed have required and continually do require of able and true ministers in Christ's Church, we refuse not correction, as your Grace, with right judgment, shall think meet. But if all the forenamed shall damn that which we damn and approve that which we require, then we most earnestly beseech your Grace that, notwithstanding the long consuetude which they have had to live as they list, they be compelled either to desist from ecclesiastical administration, or to discharge their duties as becometh true ministers; so that, the grave and godly face of the primitive Church reduced,[130]ignorance may be expelled and true doctrine and good manners may once again appear in the Church of this realm.
"These things we, as most obedient subjects, require of your Grace, in the name of the Eternal God and of His Son Christ Jesus, in presence of whose throne judicial, ye and all other that here on earth bear authority shall give account of your temporal regiment. The Spirit of the Lord Jesus move your Grace's heart to justice and equity. Amen."