The Papists brag of Disputation: the Articles of Reconciliation.
When these petitions were presented, the Estate Ecclesiastical began to storm and to devise all manner of lies to deface the equity of our cause. They bragged that they would have public disputation. This we most earnestly asked them to arrange, upon two conditions: the one, that the plain and written Scriptures of God should decide all controversy; the other, that our brethren, of whom some were then exiled and by them unjustly condemned, might have free access to the said disputation, and safe conduct to return to their dwelling places, notwithstanding any process which before had been led against them in matters concerning religion. But these preliminary conditions were utterly denied. No judge would they admit but themselves, their Councils, and Canon law. They and their faction began to draw up certain Articles of Reconciliation. These stipulated that we should permit theMass to remain in reverence and estimation, grant purgatory after this life, confess prayer to saints and for the dead, and suffer them to enjoy their accustomed rents, possession, and honour. Upon these terms, they were prepared to grant us freedom to pray and baptize in the vulgar tongue, if this were done secretly, and not in the open assembly.
The grossness of these articles was such, that with one voice we refused them; and continued to crave justice from the Queen Regent, and a reasonable answer to our former petitions. The Queen Regent, a woman crafty, dissimulate, and false, thinking to make profit of both parties, gave us permission to conduct ourselves in godly manner, according to our desires, provided that we should not make public assemblies in Edinburgh or Leith; and she promised her assistance to our preachers, until some uniform order might be established by a Parliament. To the clergy, she quietly gave signification of her mind, promising that, as soon as opportunity should serve, she should so arrange matters for them that they should have no more trouble. Some say that they gave her a large purse,—40,000 pounds, says the Chronicle gathered by Sir William Bruce, the Laird of Earlshall. Unsuspecting of her doubleness and falsehood, we were fully contented with her answer; and did use ourselves so quietly that, for her pleasure, we put silence to John Douglas. He would have preached publicly in the town of Leith; but in all things we sought the contentment of her mind, so far as we should not offend God by obeying her in things unlawful.
Persecution at St. Andrews: Walter Myln is burned.
Shortly after these things, that cruel tyrant and unmerciful hypocrite, falsely called Archbishop of St. Andrews, apprehended that blessed martyr of Christ Jesus, Walter Myln; a man of decrepit age, whom most cruelly and most unjustly he put to death by fire in St. Andrews, the twenty-eighth day of April, the year of God 1558. This did highly offend the hearts of all godly, and immediately after his death a new fervency arose amongst the whole people; yea, even in the town of St. Andrews, the people began plainly to damn such unjust cruelty. In testification that the death of Walter Myln would abidein recent memory, there was cast together a great heap of stones at the place where he was burned. The Archbishop and the priests, offended, caused this to be removed once or twice, with denunciation, by cursing, of any man who should there lay a stone. But their breath was spent in vain; for the heap was always renewed, until the priests and papists did by night steal away the stones to build their walls, and for other their private uses.
Having no suspicion that the Queen Regent approved of the murder of Walter Myln, we did most humbly complain of this unjust cruelty, requiring that justice in such cases should be administered with greater indifference.[131]A woman born to dissemble and deceive, she began to lament to us the cruelty of the Archbishop, excusing herself as innocent. She declared that sentence had been given without her knowledge, because the man had been a priest at one time; and the Archbishop's officer had prosecuted him without any commission from the civil authority,ex officio, as they term it.
The Protestants appeal to Parliament.
Still unsuspicious, we required some order to be taken against such enormities; and this she promised, as she had often done before. But because a Parliament was to be held shortly after, for certain affairs pertaining rather to the Queen's particular profit than to the commodity of the commonwealth, we thought good to expose our matter unto the whole Parliament, and from them to seek some redress. Therefore, with one consent, we did offer to the Queen and Parliament a letter in this tenor:—
"Unto your Grace, and unto you, Right Honourable Lords of this present Parliament, humbly mean and show your Grace's faithful and obedient subjects: That we are daily molested, slandered, and injured by wicked and ignorant persons, place-holders of the ministers of the Church, who most untruly cease not to infame us as heretics, and under that name most cruelly have persecuted divers of our brethren, and further intend to execute their malice against us, unless by some godly order their fury and rage be bridled andstayed. Yet in us they are able to prove no crime worthy of punishment, unless it be that to read the Holy Scriptures in our assemblies, to invocate the name of God in public prayers, with all sobriety to interpret and open the places of Scripture that be read, to the further edification of the brethren assembled, and truly according to the holy institution of Christ Jesus to minister the Sacraments, are crimes worthy of punishment. Of other crimes they are not able to convict us.... Most humbly require we of your Grace, and of your right honourable Lords, Barons, and Burgesses assembled in this present Parliament, prudently to weigh, and, as becometh just judges, to grant these our most just and reasonable petitions:—
"Firstly, ... We most humbly desire that all such Acts of Parliament, as in the time of darkness gave power to the Churchmen to execute their tyranny against us, by reason that we were delated heretics, may be suspended and abrogated until a General Council, lawfully assembled, shall have decided all controversies in religion.
"Secondly, Lest this mutation should seem to set all men at liberty to live as they list, we require that it be enacted by this present Parliament that the prelates and their officers be removed from the place of judgment; granting unto them, not the less, the place of accusers in the presence of a temporal judge, before whom the Churchmen shall be bound to call any accused by them of heresy....
"Thirdly, We require, that all lawful defences be granted to the persons accused.... Also, that place be granted to the party accused to explain and interpret his own mind and meaning; which confession we require to be inserted in public Acts, and to be preferred to the depositions of any witnesses, seeing that none that is not found obstinate in his damnable opinion ought to suffer for religion.
"Lastly, We require, that our brethren be not damned for heretics, unless, by the manifest Word of God, they be convicted to have erred from that faith which the Holy Spirit witnesseth to be necessary to salvation....
"These things require we to be considered by you, whooccupy the place of the Eternal God, who is God of order and truth, even in such sort as ye will answer in the presence of His throne judicial. And we require, further, that ye will favourably have respect to the tenderness of our consciences, and to the trouble which apparently will follow in this commonwealth, if the tyranny of the Prelates and of their adherents be not bridled by God and just laws. God move your hearts deeply to consider your own duties and our present troubles."
The Regent makes large Promises of Protection and Reform.
These petitions did we first present to the Queen Regent, because we were determined to enterprise nothing without her knowledge, most humbly requiring her favourable assistance in our just action. She spared not amiable looks, and good words in abundance; but she kept our bill in her pocket. When we required secretly of her Grace that our Petitions should be proposed to the whole Assembly, she answered that she did not think that expedient; for then would the whole ecclesiastical Estate be contrary to her proceedings. These at that time were great; for the matrimonial crown was asked, and in that Parliament granted. "But," said she, "as soon as order can be taken with these things, which now may be hindered by the Kirkmen, ye shall know my good mind; and, in the meantime, whatsoever I may grant unto you shall gladly be granted."
Still suspecting nothing of her falsehood, we were content to give place for a time to her pleasure and pretended reason. Yet we thought expedient to protest somewhat before the dissolution of Parliament; for our Petitions were manifestly known to the whole Assembly, as also that, for the Queen's pleasure, we ceased to pursue the uttermost....
Our protestations were publicly read, and we desired that they should be inserted in the common register; but by labours of enemies that was denied unto us. Nevertheless, the Queen Regent said, "Me will remember what is protested; and me shall put good order after this to all things that now be in controversy." Thus, after she had by craft obtained her purpose, we departed in good hope of her favours, praisingGod in our hearts that she was so well inclined towards godliness. The good opinion that we had of her sincerity caused us not only to spend our goods and hazard our bodies at her pleasure, but also, by our public letters written to that excellent servant of God, John Calvin, we did praise and commend her for excellent knowledge in God's Word and her good-will towards the advancement of His glory; requiring of him that, by his grave counsel and godly exhortation, he would animate her Grace constantly to follow that which in godly fashion she had begun. We did further sharply rebuke, both by word and writing, all such as appeared to suspect any venom of hypocrisy in her, or were contrary to that opinion which we had conceived of her godly mind.
Treachery of the Regent: the Preachers are summoned.
Suddenly, it became certain that we were deceived in our opinion, and abused by her craft. As soon as all things pertaining to the commodity of France were granted by us, and peace was contracted betwixt King Philip and France, and England and us, she began to spue forth, and disclose the latent venom of her double heart. She began to frown, and to look frowardly upon all such as she knew to favour the Evangel of Jesus Christ. She commanded her household to use all abominations at Easter; and she herself, to give example to others, did communicate with that idol, the Mass, in open audience; she controlled her household, and would know where every one received the Sacrament. It is supposed that after that day the Devil took more violent and strong possession in her than he had before; for, from that day forward, she appeared altogether altered, insomuch that her countenance and acts did declare the venom of her heart.
When, incontinently, the Queen caused our preachers to be summoned, we made intercession for them, beseeching her Grace not to molest them then in their ministry, unless any man were able to convict them of false doctrine. But she could not bridle her tongue from open blasphemy, and proudly said, "In despite of you and of your ministers both, they shall be banished out of Scotland, albeit they preached as truly as ever did St. Paul." This proud and blasphemous answer didgreatly astonish us; and yet ceased we not most humbly to seek her favour, and by great diligence at last secured that the summonses should be delayed. Alexander, Earl of Glencairn, and Sir Hugh Campbell of Loudoun, knight, Sheriff of Ayr, were sent to reason with her, and to crave some performance of her manifold promises. To them she answered that it became not the subjects to burden their Princes with promises, further than it pleaseth them to keep these. Both these noblemen faithfully and boldly discharged their duty, and plainly forewarned her of the inconveniences that were to follow. Thereupon, somewhat astonished, she said she would advise.
The Revival at Perth: Fury of the Regent.
In the meantime the town of Perth, called St. Johnston, embraced the truth, and this did provoke her to a new fury; in which she urged the Lord Ruthven, Provost of that town, to suppress all such religion there. He replied that he could make their bodies come to her Grace, and prostrate themselves before her, until she was fully satiate of their blood, but that he could not promise to force them to act against their conscience. In a fury, she said that he was too malapert to give her such answer, and affirmed that both he and they should repent it. She solicited Master John Haliburton, Provost of Dundee, to apprehend Paul Methven, but he, fearing God, gave secret warning to the man to leave the town for a time. At Easter, she sent forth men whom she thought most able to persuade, with commission to induce Montrose, Dundee, St. Johnston, and such other places as had received the Evangel, to communicate with the idol of the Mass; but they had no success. The hearts of many were bent to follow the truth revealed, and did abhor superstition and idolatry.
More angry than ever, she again summoned all the preachers to appear at Stirling, on the tenth day of May 1559. With all humble obedience, we sought means to appease her, and save our preachers from being molested. When it was seen that we could not prevail, the whole brethren agreed that the gentlemen of every county should accompany their preachers on the day appointed. All men were most willing; and forthat purpose the town of Dundee, and the gentlemen of Angus and Mearns, proceeded with their preachers to Perth, without armour, as peaceable men, desiring only to give confession with their preachers. Lest such a multitude should raise the apprehensions of the Queen Regent, the Laird of Dun, a zealous, prudent, and godly man, went before to the Queen, who was then in Stirling. To her he declared that the cause of their convocation was only to give confession with their preachers, and to assist them in their just defence. She, understanding the fervency of the people, began to craft with him, soliciting him to stay the multitude, and also the preachers, promising that she would make some better arrangements. He, a man most gentle of nature, and most willing to please her in all things not repugnant to God, wrote requesting those that then were assembled at Perth to stay, and not to come forward, and informed them of the Queen's promise and the hope he had of her favour.... So did the whole multitude tarry at Perth with their preachers.
John Knox returns from France, and joins the Protestants at Perth.
In the meantime, on the second of May 1559, John Knox arrived from France. Lodging two nights only in Edinburgh, and hearing the day appointed to his brethren, he repaired to Dundee. There he earnestly required that he might be permitted to assist his brethren, and to give confession of his faith with them. This granted to him, he departed to Perth with them; and there he began to exhort, according to the grace of God granted to him. The Queen, perceiving that the preachers did not obey her summons, began to utter her malice; and, notwithstanding any request made to the contrary, gave commandment to put them to the horn,[132]inhibiting all men under pain of rebellion to assist, comfort, receive or maintain them in any way. When this extremity was perceived by the Laird of Dun, he prudently withdrew himself; for otherwise, by all appearance, he would not have escaped imprisonment. In this belief he was justified by the fact that the Master of Maxwell, a man zealous and stout in God's cause, as it then appeared, was, under the cloak of another small crime, that same dayput under arrest, because he did boldly affirm that, to the uttermost of his power, he would assist the preachers and the congregation, notwithstanding any sentence which was, or should be, unjustly pronounced against them. The Laird of Dun, coming to Perth, expounded the case, and concealed nothing of the Queen's craft and falsehood.
The Mob wreck the Churches and destroy the Monasteries in Perth.
The multitude, when they understood the Queen's treachery, were so inflamed that neither could the exhortation of the preachers nor the commandment of the magistrate stay them from destroying the places of idolatry. What happened was as follows. The preachers had declared how odious was idolatry in God's presence; what commandment He had given for the destruction of the monuments thereof; and what idolatry and what abomination was in the Mass. It chanced that the next day, the eleventh of May, after the sermon which had been vehement against idolatry, a priest in contempt insisted upon going to the Mass; and, to declare his malapert presumption, he opened up a glorious tabernacle which stood upon the high altar. Certain godly men were present, and amongst others a young boy, who cried with a loud voice, "It is intolerable that, when God by His Word hath plainly damned idolatry, we shall stand and see it used in despite." The priest, offended, gave the child a great blow; who in anger took up a stone, and casting it at the priest, did hit the tabernacle and broke down an image.
Immediately the whole multitude cast stones, and laid hands on the said tabernacle, and on all other monuments of idolatry. These they dispatched before the tenth part of the town's people were made aware, for the most part were gone to dinner. These deeds noised abroad, the whole multitude came together, not the gentlemen or those that were earnest professors, but the rascal multitude. Finding nothing to do in that church, these ran without deliberation to the Grey and Black Friars, and, notwithstanding that these monasteries had within them very strong guards for their defence, their gates were forthwith burst open. Idolatry was the occasion of the first outburst, but thereafter the common people beganto look for spoil. In very deed, the Grey Friars was so well provided that unless honest men had seen it, we would have feared to report what provision they had. Their sheets, blankets, beds, and coverlets were such that no Earl in Scotland had better; their napery was fine. There were but eight persons in the convent, and yet there were found eight puncheons of salt beef (consider the time of the year, the eleventh day of May), wine, beer, and ale, besides store of victuals of the same sort. A like abundance was not found in the monastery of the Black Friars; and yet there was more than became men professing poverty. The poor were permitted to take the spoil; but no honest man was enriched by the value of a groat. For the preachers had before threatened all men, that for covetousness' sake none should put their hand to such a Reformation.
The conscience of the spoilers did so move them, that they suffered those hypocrites to take away what they could. The Prior of Charter-house was permitted to take away with him as much gold and silver as he was well able to carry. So had men's consciences before been beaten with the Word, that they had no respect to their own particular profit, but only to abolish idolatry, and the places and monuments thereof. In this they were so busy and so laborious that, within two days, these three great places, monuments of idolatry, to wit, the monasteries of the Grey and Black thieves and that of the Charter-house monks (a building of a wondrous cost and greatness) were so destroyed that only the walls remained.
When the Queen heard what had happened, she was so enraged that she vowed utterly to destroy Perth, man, woman, and child, to consume the place by fire, and thereafter to salt it, in sign of a perpetual desolation. Suspecting nothing of such beastly cruelty, but thinking that such words might escape her in choler without forethought, because she was a woman set afire by the complaints of those hypocrites who flocked unto her as ravens to carrion, we returned to our own houses, leaving John Knox in Perth to instruct the people, because they were young and rude in Christ. But she continued in her rage, set afire partly by her own malice, partly by commandmentof her friends in France, and not a little by the bribes which she and Monsieur D'Oysel received from the bishops and the priests here at home.
The Queen rages and stirs up the Nobility.
The Queen first sent for all the Nobility, and to them she complained that we meant nothing but a rebellion. She did grievously aggreage[133]the destruction of the Charter-house, because it was a King's foundation, and contained the tomb of King James the First. By these and other persuasions, she made the majority of them consent to attack us. And then in haste she sent for her Frenchmen; for it was ever her joy to see Scotsmen dipped in one another's blood. No man was at that time more frack against us than was the Duke, led on by that cruel beast, the Archbishop of St. Andrews, and by those that yet abuse him, the Abbot of Kilwinning and Matthew Hamilton of Millburn, two chief enemies to Christ Jesus; yea, enemies to the Duke himself and to his whole house, in so far as at least they may procure their own particular profit. These and such other pestilent papists ceased not to cast faggots on the fire, continually crying, "Forward upon these heretics; we shall for once and all rid this realm of them."
Hearing of this, some of us repaired to Perth again about the twenty-second day of May, and there we did abide for the comfort of our brethren. After invocation of the name of God, we began so to fortify the town and ourselves in the manner that we thought might prove best for our just defence. And, because we were not utterly despaired of the Queen's favour, we drew up a letter to her Grace, as followeth:—
"To the Queen's Grace Regent, all humble obedience and duty premised. As heretofore, with jeopardy of our lives, and yet with willing hearts, we have served the authority of Scotland, and your Grace, now Regent in this realm, in service dangerous and painful to our bodies; so now, with most dolorous minds we are constrained by unjust tyranny purposed against us to declare unto your Grace, that, unless this cruelty be stayed by your wisdom, we will be compelled to take thesword of just defence against all that shall pursue us for the matter of religion, and for our conscience' sake; which ought not, nor may not, be subject to mortal creatures, farther than by God's Word man be able to prove that he hath power to command us."We signify moreover unto your Grace, that if by rigour we be compelled to seek the extreme defence, we will not only notify our innocence and petitions to the King of France, to our Mistress and to her husband, but also to the Princes and Council of every Christian realm, declaring unto them that this cruel, unjust, and most tyrannical murder, intended against towns and multitudes, was and is the only cause of our revolt from our accustomed obedience, which, in God's presence, we faithfully promise to our Sovereign Mistress, to her husband, and unto your Grace Regent; provided that our consciences may live in that peace and liberty which Christ Jesus hath purchased unto us by His blood; and that we may have His Word truly preached, and holy Sacraments rightly ministrate unto us, without which we firmly purpose never to be subject to mortal man. For we think it better to expose our bodies to a thousand deaths than to hazard our souls to perpetual condemnation, by denying Christ Jesus and His manifest verity, which thing not only do they that commit open idolatry, but also all such as, seeing their brethren unjustly pursued for the cause of religion, and having sufficient means to comfort and assist them, do not-the-less withdraw from them their dutiful support."Your Grace's obedient subjects in all things not repugnant to God,"The Faithful Congregation of Christ Jesusin Scotland."
"To the Queen's Grace Regent, all humble obedience and duty premised. As heretofore, with jeopardy of our lives, and yet with willing hearts, we have served the authority of Scotland, and your Grace, now Regent in this realm, in service dangerous and painful to our bodies; so now, with most dolorous minds we are constrained by unjust tyranny purposed against us to declare unto your Grace, that, unless this cruelty be stayed by your wisdom, we will be compelled to take thesword of just defence against all that shall pursue us for the matter of religion, and for our conscience' sake; which ought not, nor may not, be subject to mortal creatures, farther than by God's Word man be able to prove that he hath power to command us.
"We signify moreover unto your Grace, that if by rigour we be compelled to seek the extreme defence, we will not only notify our innocence and petitions to the King of France, to our Mistress and to her husband, but also to the Princes and Council of every Christian realm, declaring unto them that this cruel, unjust, and most tyrannical murder, intended against towns and multitudes, was and is the only cause of our revolt from our accustomed obedience, which, in God's presence, we faithfully promise to our Sovereign Mistress, to her husband, and unto your Grace Regent; provided that our consciences may live in that peace and liberty which Christ Jesus hath purchased unto us by His blood; and that we may have His Word truly preached, and holy Sacraments rightly ministrate unto us, without which we firmly purpose never to be subject to mortal man. For we think it better to expose our bodies to a thousand deaths than to hazard our souls to perpetual condemnation, by denying Christ Jesus and His manifest verity, which thing not only do they that commit open idolatry, but also all such as, seeing their brethren unjustly pursued for the cause of religion, and having sufficient means to comfort and assist them, do not-the-less withdraw from them their dutiful support.
"Your Grace's obedient subjects in all things not repugnant to God,
"The Faithful Congregation of Christ Jesusin Scotland."
In the same tenor we wrote to Monsieur D'Oysel in French, requiring of him that, by his wisdom, he would mitigate the Queen's rage, and the rage of the priests; and warning him that otherwise that flame, then beginning to burn, would so kindle that it could not be slockened. We added that he declared himself no faithful servant to hismaster the King of France if, for the pleasure of the priests, he persecuted us, and so compelled us to take the sword of just defence. In like manner we wrote to Captain Serra la Burse, and to all other captains and French soldiers in general, admonishing them that their vocation was not to fight against us natural Scotsmen; and that they had no such commandment from their master. We besought them, therefore, not to provoke us to enmity against them, considering that they had found us favourable in their most extreme necessities. We declared further unto them that, if they entered into hostility and bloody war against us, this should continue longer than their and our lives, to wit, even in all posterity to come, so long as natural Scotsmen should have power to revenge such cruelty, and most horrible ingratitude....
The Protestants prepare for a Struggle for Liberty of Conscience.
Our letters were suppressed to the uttermost of the power of the enemy, and yet they came to the knowledge of many. But the rage of the Queen and priests could not be stayed; and they moved forward against us: we were then but a very few and mean number of gentlemen in Perth. Perceiving the extremity to approach, we wrote to all brethren enjoining them to repair towards us for our relief. To this we found all men so readily bent, that the work of God was evident. And, because we wished to leave nothing undone that would declare our innocency to all men, we addressed a letter to those of the nobility who then persecuted us....
When our letters were divulged, some man began to reason whether of conscience it would be right to make war upon us, considering that we offered due obedience to the authority, and required nothing but liberty of conscience, and that our religion and actions should be tried by the Word of God. Our letters came with convenient expedition to the hands of the brethren in Cunningham and Kyle. These convened at the Kirk of Craigie, where, after some contrarious reasons, Alexander, Earl of Glencairn, in zeal, burst forth in these words, "Let every man serve his conscience. I will, by God's grace, see my brethren in Perth; yea, albeit never man shouldaccompany me, I will go, were it but with a pike upon my shoulder; for I had rather die with that company than live after them." These words so encouraged the rest that all decided to go forward, and that they did so stoutly that, when Lion Herald, in his coat armour, by public sound of trumpet in Glasgow, commanded all men under pain of treason to return to their houses, never man obeyed that charge, but all went forward....
The rival Forces are arrayed outside Perth.
Our requests and advertisements notwithstanding, Monsieur D'Oysel and his Frenchmen, with the priests and their bands, marched against Perth, and approached within ten miles of the town. Then repaired the brethren from all quarters for our relief. The gentlemen of Fife, Angus, and Mearns, with the town of Dundee, first hazarded resistance to the enemy; and for that purpose chose a platt of ground, distant a mile and more from the town. In the meantime the Lord Ruthven, Provost of Perth, and a man whom many judged godly and stout in that action (as in very deed he was, even unto his last breath), left the town, and departed first to his own place, and afterwards to the Queen. His defection and revolt was a great discouragement to the hearts of many; and yet God did so comfort that, within the space of twelve hours after, the hearts of all men were erected again. Those then assembled did not so much hope for victory by their own strength, as by the power of Him whose truth they professed; and they began to comfort one another, until the whole multitude was encouraged by a reasonable hope.
Commissioners are sent by the Queen: Interview with John Knox: May 1559
The day after the Lord Ruthven departed, which was the twenty-fourth of May, the Earl of Argyll, Lord James, Prior of St. Andrews, and the Lord Semple arrived in Perth, with commission from the Queen Regent to inquire into the cause of the convocation of lieges there.... On the morning of the day after that, the twenty-fifth day of May, before the said Lords departed, John Knox desired to speak with them, and, permission being granted, he was conveyed to their lodging by the Laird of Balvaird, and thus he began:—
"Not only the hearts of the true servants of God, but also those of all who bear any favour to their country and fellow-countrymen, ought to be moved by the present troubles to descend within themselves and to consider deeply what shall be the end of this pretended tyranny....
"Firstly, I most humbly require of you, my Lords, to say to the Queen's Grace Regent, in my name, that we whom she in her blind rage doth persecute are God's servants, and faithful and obedient subjects to the authority of this realm; that that religion which she pretendeth to maintain by fire and sword is not the true religion of Christ Jesus, but is expressly contrary to it, a superstition devised by the brain of man; which I offer myself to prove against all that within Scotland will maintain the contrary, liberty of tongue being granted to me, and God's written Word being admitted for judge.
"And, secondly, I farther require your Honours to say unto her Grace, in my name, that, as I have already written, so now I say that this enterprise of hers shall not prosper in the end; and albeit for a time she trouble the saints of God, she does not fight against man only, but against the eternal God and His invincible truth; and the end shall be her confusion, unless she repent and desist betimes.
"These things I require of you, in the name of the eternal God, to say unto her Grace as from my mouth; adding that I have been and am a more assured friend to her Grace than are these servants to her corrupt appetites, who either flatter her, or else inflame her against us. We seek nothing but the advance of God's glory, suppression of vice, and the maintenance of truth in this poor realm."
All three did promise to report these words so far as they could, and we learned afterwards that they did so. Yea, the Lord Semple himself, a man sold under sin, enemy to God and to all godliness, yet made such report that the Queen was somewhat offended that any man should use such liberty in her presence. She still proceeded in her malice; for she sent her Lion Herald immediately after with letters in which all men were straitly charged to quit the town, under pain of treason. After he had declared these letters to the chiefmen of the congregation, the Herald proclaimed them publicly, upon Sunday, the twenty-eighth of May.
The Nobility of the West-Land march to the aid of Perth: the Regent takes Fright.
In the meantime, sure knowledge came to the Queen, to the Duke, and to Monsieur D'Oysel, that the Earl of Glencairn, the Lords Ochiltree and Boyd, the young Sheriff of Ayr, the Lairds of Craigie-Wallace, Cessnock, Carnell, Barr, Gadgirth, and the whole congregation of Kyle and Cunningham, approached for our relief. In very deed they came with such diligence, and in such a number that the enemy had just cause to fear, and all that professed Christ Jesus had just matter to praise God for their fidelity and stout courage in that need; for the tyranny of the enemy was bridled by their presence.... Their number was estimated at twenty-five hundred men, and of these twelve hundred were horsemen. The Queen, understanding how the said Earl and Lords approached with their company, caused all ways to be beset, so that no information should come to us, and that we, despairing of support, might consent to the terms required by her. At the same time, she sent to require that some discreet men of our number should come and speak with the Duke and Monsieur D'Oysel (who lay with their army at Auchterarder, ten miles from Perth) for the purpose of making some reasonable appointment....
From us were sent the Laird of Dun, the Laird of Inverquharity, and Thomas Scott of Abbotshall to learn what appointment the Queen would offer. The Duke and Monsieur D'Oysel required that access to the town should be given, and that all matters in dispute should be referred to the Queen's pleasure. To this they answered that neither had they commission so to promise, nor durst they conscientiously persuade their brethren to agree to such a promise. But, they said, if the Queen's Grace would promise that no inhabitant of the town should be troubled for any such crimes as might be alleged against them for the late change of religion, and the abolition of idolatry and downcasting of the places of idolatry; and if she would suffer that the religion begun should continue, and would on her departure leave the town free from the garrisons ofFrench soldiers, they for their part would labour to secure from their brethren that the Queen should be obeyed in all things.
Monsieur D'Oysel perceived the danger to be great, should a speedy appointment not be made. He saw, also, that they would not be able to execute their tyranny against us after the congregation of Kyle, of whose coming we had no information, should be joined with us. So, with good words, he dismissed the said Lords to persuade the brethren to quiet concord. All men were well disposed to this course, and with one voice they cried, "Cursed be they that seek effusion of blood, war, or dissension. Let us possess Christ Jesus, and the benefit of His Evangel, and none within Scotland shall be more obedient subjects than we shall be." After the coming of the Earl of Glencairn was known, the enemy quaked for fear, and with all expedition there were sent from Stirling again the Earl of Argyll and the Lord James, in company with a crafty man, Master Gavin Hamilton, Abbot of Kilwinning, to finish the appointment foresaid....
Another Appointment is patched up: 28th May 1559.
With the Earl of Glencairn came our loving brother John Willock; John Knox was in the town already. These two went to the Earl of Argyll and Prior, and accused them of disloyalty, in that they had defrauded their brethren of their dutiful support and comfort in time of their greatest necessity. They both answered that their heart was constant with their brethren, and that they would defend the cause to the uttermost of their power. But because they had promised to labour for concord and to assist the Queen should we refuse reasonable offers, conscience and honour did not permit them to do less than be faithful in their promise made. Therefore, they required that the brethren might be persuaded to consent to that reasonable appointment; promising, in God's presence, that, if the Queen did break in any jot thereof, they, with their whole powers, would assist and co-operate with their brethren in all times to come. This promise made, the preachers appeased the multitude, and ultimately secured the consent of all men to the appointment foresaid; although they did not obtain this without great labour. And no wonder, for many foresaw thedanger to follow; yea, the preachers themselves, in open sermon, did affirm plainly that they were assuredly persuaded that the Queen did not mean to act in good faith. But, to stop the mouth of the adversary, who unjustly accused us of rebellion, they most earnestly required all men to approve the appointment, and so to suffer hypocrisy to disclose itself. The appointment was concluded on the twenty-eighth of May, and on the day following the Congregation departed from Perth....
The Lords and the Congregation make a fresh Covenant.
Before the Lords departed they made this bond:—
"At Perth, the last day of May, the year of God 1559, the Congregations of the West country, with the Congregations of Fife, Perth, Dundee, Angus, Mearns, and Montrose, being convened in the town of Perth, in the name of Jesus Christ, for forthsetting of His glory; understanding nothing more necessary for the same than to keep a constant amity, unity, and fellowship together, according as they are commanded by God, are confederate, and become bound and obliged, in the presence of God, to concur and assist together in doing all things required by God in His Scripture, that may be to His glory: and with their whole power to destroy, and put away all things that do dishonour to His name, so that God may be truly and purely worshipped. And in case any trouble is intended against the said Congregation, or any part or member thereof, the whole Congregation shall concur, assist, and convene together, to the defence of the Congregation or person troubled; and shall not spare labours, goods, substance, bodies, and lives, in maintaining the liberty of the whole Congregation, and every member thereof, against whatsoever power shall intend the said trouble, for the cause of religion or any other cause dependent thereupon, or laid to their charge under pretence thereof, although it happen to be coloured with any other outward cause. In witnessing and testimony of this, the whole Congregations foresaid have ordained and appointed the Noblemen and persons underwritten to subscribe these presents.
"Arch. Argyle.Glencairn.James Stewart.R. Lord Boyd.Matthew Campbell of Thringland.Ochiltree."
The Regent enters Perth, and at once breaks Faith with the Congregation.
On the twenty-ninth of May the Queen, the Duke, Monsieur D'Oysel, and the Frenchmen entered Perth.... The swarm of Papists that entered with her began at once to make provision for their Mass.... The Queen began to rage against all godly and honest men; their houses were oppressed by the Frenchmen; the lawful magistrates, Provost as well as Bailies, were unjustly and irregularly deposed from their authority. A wicked man, void of God's fear, and destitute of all virtue, the Laird of Kinfauns, was intrused by her as Provost of the town.... She gave order that four ensenyes[134]of the soldiers should abide in the town, to maintain idolatry and to resist the Congregation. Honest and indifferent men asked why she did so manifestly violate her promise. She answered that she was bound to keep no promise to heretics; and, moreover, that she had only promised to leave the town free of French soldiers. This last she said she had done, because those that were left were Scotsmen. When it was reasoned, to the contrary, that all those who took wages of France were accounted French soldiers, she answered, "Princes must not so straitly be bound to keep their promises. Myself," said she, "would make little conscience to take from all that sort their lives and inheritance, if I might do it with as honest an excuse." And then she left the town in extreme bondage, after her ungodly Frenchmen had most cruelly treated the majority of the citizens that remained.
The Earl of Argyll abandons the Regent, and declines to return.
The Earl of Argyll, and Lord James, perceiving in the Queen nothing but mere tyranny and falsehood, and mindful of their former promises to their brethren, secretly conveyed themselves and their companies from the town. With them departed the Lord Ruthven, the Earl of Menteith, and the Laird of Tullibardine.... The Queen, highly offended at the sudden departure of these persons, charged them to return, under the highest pain of her displeasure. But they answered that they could not, with safe conscience, be partakers in so manifest tyranny as that committed by her, and in the great iniquity which they perceived to be devised by her and her ungodly Council, theprelates. This answer was given to her on the first day of June, and immediately the Earl of Argyll and Lord James repaired toward St. Andrews, and in their journey intimated to the Laird of Dun, to the Laird of Pittarrow, to the Provost of Dundee, and to other professors in Angus, their desire that they should visit them in St. Andrews on the fourth of June, that Reformation might be made there. This they did, bringing John Knox in their company.
The Archbishop of St. Andrews interdicts Knox from preaching.
The Archbishop, hearing of Reformation to be made in his cathedral Church, thought it time to stir if ever he were to do so. He assembled his colleagues and confederate fellows, besides his other friends, and came to the town upon the Saturday night, accompanied by a hundred spears, desiring to have stopped John Knox from preaching. The two Lords and gentlemen foresaid were only accompanied by their quiet households, and the sudden coming of the Archbishop was the more fearful; for the Queen and her Frenchmen having departed from Perth, were then lying in Falkland, within twelve miles of St. Andrews. Besides, the town had not at that time given profession of Christ, and therefore the Lords could not be assured of their friendship. After consultation, many were of opinion that the preaching should be delayed for that day, and especially that John Knox should not preach; for the Archbishop had affirmed that he would not suffer this, seeing that the picture of the said John had formerly been burned by his commandment. He instructed an honest gentleman, Robert Colville of Cleish, to say to the Lords that did John Knox present himself at the preaching place in his town and principal church, he should "gar[135]him be saluted with a dozen culverins, whereof the most part should light upon his nose."
John Knox declines to obey the Dictates of the Archbishop.
After long deliberation, the said John was called, that his own judgment might be had. Many persuasions were used to induce him to delay for that time, and great terrors were threatened if he should enterprise such a thing, in seeming contempt of the Archbishop. But he answered, "God is witness that I neverpreached Christ Jesus in contempt of any man, nor am I disposed at any time to present myself at that place, from respect to my own private commodity, or to the worldly hurt of any creature; but I cannot conscientiously delay to preach to-morrow, unless my body be violently withholden. In this town and church, God first began to call me to the dignity of a preacher. From this I was reft by the tyranny of France, by procurement of the bishops, as ye all know well enough. How long I continued prisoner, what torment I sustained in the galleys, and what were the sobs of my heart, it is now no time to recite. This only I cannot conceal. More than one have heard me say, when the body was far absent from Scotland, that my assured hope was that I should preach in St. Andrews in open audience before I departed this life.
"Therefore," said John Knox, "my Lords, seeing that God hath, beyond the expectation of many, brought me in the body to the place where first I was called to the office of a preacher, and from the which most unjustly I was removed, I beseech your Honours not to stop me from presenting myself unto my brethren. As for the fear of danger that may come to me, let no man be solicitous. My life is in the custody of Him whose glory I seek; and therefore I cannot so fear their boast or tyranny as to cease from doing my duty, when of His mercy He offereth occasion. I desire the hand or weapon of no man to defend me; only do I crave audience. If this be denied here to me at this time, I must seek further where I may have it."
John Knox preaches at St. Andrews once more: the Monuments of Idolatry are cast down.
At these words, the Lords were fully content that John Knox should occupy the preaching place, which he did upon Sunday, the eleventh of June. In his sermon he treated of the ejection of the buyers and the sellers from the Temple of Jerusalem, as it is written in the Evangelists, Matthew and John. He applied the corruption that was there to the corruption that is in the Papistry; and Christ's act, to the duty of those to whom God giveth power and zeal thereto. The result was that the magistrates within the town, the provost andbailies, as well as the community for the most part, agreed to remove all monuments of idolatry, and this they did with expedition.