"We, perceaving how Sathan in his memberis, the Antichristis of our tyme, cruelly doeth rage, seaking to dounethring and to destroy the Evangell of Christ, and his Congregatioun, aught, according to our bonden deuitie, to stryve in our Maisteris caus, evin unto the death, being certane of the victorie in him. The quhilk our dewitie being weall considdered, We do promesse befoir the Majestie of God, and his congregatioun, that we (be his grace,) shall with all diligence continually apply our hole power, substance, and our verray lyves, to manteane, sett fordward, and establish the most blessed word of God and his Congregatioun; and shall laubour at our possibilitie to have faythfull Ministeris purely and trewlie to minister Christis Evangell and Sacramentes to his people. We shall manteane thame, nuriss thame, and defend thame, the haill congregatioun of Christ, and everie membour thairof, at our haill poweris and waring of our lyves, against Sathan, and all wicked power that does intend tyranny or truble against the foirsaid congregatioun. Onto the quhilk holy woord and congregatioun we do joyne us, and also dois forsaike and renunce the congregatioun of Sathan, with all the superstitious abominatioun and idolatrie thareof: And moreover, shall declare our selfis manifestlie ennemies thairto, be this oure faithfull promesse befoir God, testifeid to his Congregatioun, be our subscriptionis at thir presentis:—"At Edinburgh, the thrid day of December, the year of God Jm.Vc.fyfty sevin yearis: God called to witnesse.[702](Sic subscribitur,)A. Erle of Ergile.Glencarne.Morton.Archibald Lord of Lorne.Johnne Erskyne of Doun.[703]Et cetera.
"We, perceaving how Sathan in his memberis, the Antichristis of our tyme, cruelly doeth rage, seaking to dounethring and to destroy the Evangell of Christ, and his Congregatioun, aught, according to our bonden deuitie, to stryve in our Maisteris caus, evin unto the death, being certane of the victorie in him. The quhilk our dewitie being weall considdered, We do promesse befoir the Majestie of God, and his congregatioun, that we (be his grace,) shall with all diligence continually apply our hole power, substance, and our verray lyves, to manteane, sett fordward, and establish the most blessed word of God and his Congregatioun; and shall laubour at our possibilitie to have faythfull Ministeris purely and trewlie to minister Christis Evangell and Sacramentes to his people. We shall manteane thame, nuriss thame, and defend thame, the haill congregatioun of Christ, and everie membour thairof, at our haill poweris and waring of our lyves, against Sathan, and all wicked power that does intend tyranny or truble against the foirsaid congregatioun. Onto the quhilk holy woord and congregatioun we do joyne us, and also dois forsaike and renunce the congregatioun of Sathan, with all the superstitious abominatioun and idolatrie thareof: And moreover, shall declare our selfis manifestlie ennemies thairto, be this oure faithfull promesse befoir God, testifeid to his Congregatioun, be our subscriptionis at thir presentis:—
"At Edinburgh, the thrid day of December, the year of God Jm.Vc.fyfty sevin yearis: God called to witnesse.[702]
(Sic subscribitur,)
A. Erle of Ergile.Glencarne.Morton.Archibald Lord of Lorne.Johnne Erskyne of Doun.[703]Et cetera.
THE THIRD VOCATIOUN OF JOHNE KNOX BY THE LORDIS AND CHURCHE OF SCOTLAND.
Befoir a litill that this Band was subscryved, by the foirwrittin and many otheris, letteris war direct agane to Johne Knox fra the said Lordis, togitther with thare letteris to MaisterCalvin, craving of him, that by his authoritie he wold command the said Johne anes agane to visit thame. These letteris war delivered by the handis of Maister Johne Gray,[704]in the moneth of November, the yeir of God Jm.Vc.fyfty awght, who at that same tyme past to Rome for expeditioun of the bowes[705]of Ross to Maister Henry Sinclare.[706]
Immediatlie after the subscriptioun of this foirsaid Band, the Lordisand Barons professing Christ Jesus, conveined frequentlie in counsall; in the which these Headis war concluded:—
First, It is thought expedient, devised, and ordeaned, that in all parochines of this Realme the Commoun Prayeris[707]be redd owklie on Sounday, and other festuall dayis, publictlie in the Paroche Kirkis, with the Lessonis of the New and Old Testament, conforme to the ordour of the Book of Common Prayeris: And yf the curattis of the parochynes be qualified, to cause thame to reid the samyn; and yf thei be nott, or yf thei refuise, that the maist qualifeid in the parish use and read the same.Secoundly, It is thought necessare, that doctrin, preacheing, and interpretatioun of Scriptures be had and used privatliein qwyet houssis, without great conventionis of the people tharto, whill afterward that God move the Prince to grant publict preacheing be faithfull and trew ministeris.
First, It is thought expedient, devised, and ordeaned, that in all parochines of this Realme the Commoun Prayeris[707]be redd owklie on Sounday, and other festuall dayis, publictlie in the Paroche Kirkis, with the Lessonis of the New and Old Testament, conforme to the ordour of the Book of Common Prayeris: And yf the curattis of the parochynes be qualified, to cause thame to reid the samyn; and yf thei be nott, or yf thei refuise, that the maist qualifeid in the parish use and read the same.
Secoundly, It is thought necessare, that doctrin, preacheing, and interpretatioun of Scriptures be had and used privatliein qwyet houssis, without great conventionis of the people tharto, whill afterward that God move the Prince to grant publict preacheing be faithfull and trew ministeris.
These two Headis concernyng the religioun, and some otheris concernyng the Polecy, being concluded, the old Erle of Ergile took the mantenance of Johne Dowglass, caused him preache publictlie in his hous, and reformed many thingis according to his consall. The same boldness took diverse otheris, alsweall within townes as to landwarte; which did not a litle truble the Bischoppis and Quein Regent, as by this lettre and credite, committed to Sir David Hammyltoun[708]fra the Bischope of Sanctandrois to the said Erle of Ergile, may be clearlic understand.
The Bischoppis Letter to the old Erle of Ergyle.My Lord, After maist hartlie commendatioun. This is to advertise your Lordship, we have direct this berar, our Cousing, towart your Lordschipis, in sick besynes and effaris as concernes your Lordschipis honour, proffeitt, and great weall; lyk as the said berar will declare your Lordsehipe at mare lenth. Praying your Lordschipe effectuously to adverte thairto, and geve attendance to us, your Lordschipis freindis, that ay hes willed the honour, proffeit, and uter wealth of your Lordschipis house, as of our awin; and credite to the berar. And Jesu haif your Lordschipe in everlesting keaping.Of Edinburgh, thexxvday of Merche, Anno 1558.(Sic subscribitur,) Your Lordschippes att all power,J. Sanctandrois.
The Bischoppis Letter to the old Erle of Ergyle.
My Lord, After maist hartlie commendatioun. This is to advertise your Lordship, we have direct this berar, our Cousing, towart your Lordschipis, in sick besynes and effaris as concernes your Lordschipis honour, proffeitt, and great weall; lyk as the said berar will declare your Lordsehipe at mare lenth. Praying your Lordschipe effectuously to adverte thairto, and geve attendance to us, your Lordschipis freindis, that ay hes willed the honour, proffeit, and uter wealth of your Lordschipis house, as of our awin; and credite to the berar. And Jesu haif your Lordschipe in everlesting keaping.
Of Edinburgh, thexxvday of Merche, Anno 1558.
(Sic subscribitur,) Your Lordschippes att all power,
J. Sanctandrois.
Followis the Credite.—Memorandum toSchir David Hammyltoun, to my Lord Erle of Ergile, in my behalf, and lett him see and heare everie Articule.
In primis, To repeit the ancient blood of his House, how long it hes stand, how notable it hes bein, and so many noble men hes bein Erles, Lordis, and Knychtis thairof; how long thei have rong in thei partes, ever trew and obedient bayth to God and the Prince, without any smote to thir dayis in any maner of sorte: and to remember how many notable men ar cuming of his house.Secoundly, To schaw him the great affectioun I bear towardis him, his blood, house, and freindis, and of the ardent desyre I have of the perpetuall standing of it in honour and fame, with all thame that ar come of it: quhilk is my parte for many and diverse caussis, as ye shall schaw.Thridly, To schaw my Lord, how havy and displeasing[709]it is to me now to hear, that he, wha is and hes bein sa noble a man, should be seduced and abused by the flattery of sick ane infamet person of the law[710]and mensworne apostate, that under the pretense that he geves him self furth as a preachcar of the Evangell and veritie, under that cullour settis furth schismes and divisionis in the Haly Kirk of God, with hereticall propositions, thinkand that under his mantenance and defence, to infect this countrey with heresy, perswading my said Lord and otheris his barnes and freindis, that all that he speakis is Scripture, and conforme thairto, albeit that many of his propositionis ar many yearis past condempned be Generall Counsallis and the haill estaite of Christiane people.
In primis, To repeit the ancient blood of his House, how long it hes stand, how notable it hes bein, and so many noble men hes bein Erles, Lordis, and Knychtis thairof; how long thei have rong in thei partes, ever trew and obedient bayth to God and the Prince, without any smote to thir dayis in any maner of sorte: and to remember how many notable men ar cuming of his house.
Secoundly, To schaw him the great affectioun I bear towardis him, his blood, house, and freindis, and of the ardent desyre I have of the perpetuall standing of it in honour and fame, with all thame that ar come of it: quhilk is my parte for many and diverse caussis, as ye shall schaw.
Thridly, To schaw my Lord, how havy and displeasing[709]it is to me now to hear, that he, wha is and hes bein sa noble a man, should be seduced and abused by the flattery of sick ane infamet person of the law[710]and mensworne apostate, that under the pretense that he geves him self furth as a preachcar of the Evangell and veritie, under that cullour settis furth schismes and divisionis in the Haly Kirk of God, with hereticall propositions, thinkand that under his mantenance and defence, to infect this countrey with heresy, perswading my said Lord and otheris his barnes and freindis, that all that he speakis is Scripture, and conforme thairto, albeit that many of his propositionis ar many yearis past condempned be Generall Counsallis and the haill estaite of Christiane people.
4. To schaw to my Lord, how perrelous this is to his Lordschip and his house, and decay thareof, in caise the Authoritie wold be scharpe, and wold use conforme bayth to civile and cannon, and als your awin municipall law of this Realme.5. To schaw his Lordschipe, how wa[711]I wold be eyther to hear, see, or knaw any displeasur that mycht come to him, his Sone, or any of his house, or freindis, and especiallie in his awin tyme and dayis; and als how great displeasur I have ellis to hear great and evill bruyte of him, that should now in his aige, in a maner vary in[712]his fayth; and to be alterat tharein, when the tyme is that he should be maist suir and firme thairin.
4. To schaw to my Lord, how perrelous this is to his Lordschip and his house, and decay thareof, in caise the Authoritie wold be scharpe, and wold use conforme bayth to civile and cannon, and als your awin municipall law of this Realme.
5. To schaw his Lordschipe, how wa[711]I wold be eyther to hear, see, or knaw any displeasur that mycht come to him, his Sone, or any of his house, or freindis, and especiallie in his awin tyme and dayis; and als how great displeasur I have ellis to hear great and evill bruyte of him, that should now in his aige, in a maner vary in[712]his fayth; and to be alterat tharein, when the tyme is that he should be maist suir and firme thairin.
6. To schaw his Lordschipe, that thare is dilatioun of that man, called Dowglass or Grant, of syndrie Articules of heresye, quhilk lyes to my charge and conscience to put remeady to, or ellis all the pestilentious doctrin he sawes, and siclyik all that ar corrupt be his doctrin, and all that he drawes fra our fayth and Christiane religioun, will ly to my charge afoir God, and I to be accused befoir God for ower seing of him, yf I putt nott remedy tharto, and correct him for sick thingis he is delaited of. And tharefor that my Lord considder, and weay it weall, how heychtlie it lyes bayth to my honour and conscience: for yf I thole him, I wilbe accused for all thame that he infectis and corruptis in heresye.Heirfor, I pray My Lord, in my maist hartly manor, to tack this mater in the best parte, for his awin conscience, honour, and weall of him self, hous, freindis, and servandis; and sick lyik for my parte, and for my conscience and honour, that considdering that thare ar diverse Articules of heresey to be laid to him that he is delated of, and that he is presentlie in my Lordis cumpany, that my Lord wold, be some honest way, departe with this man, and putt him fra him and fra his Sonnes cumpanye; for I wold be richt sory that any beingin any of thare cumpanyes should be called for sick causses, or that any of thame should be bruited to hold any sick men. And this I wold advertise my Lord, and have his Lordschippis answer and resolutioun, ere any summondis passed upoun him, togitther with my Lordis answer.Item, Yf my Lord wald have a man to instruct him trewlie in the fayth, and preache to him, I wold provide a cunning man to him, wharefoir I shall answer for his trew doctrin, and shall putt my saule tharefoir, that he shall teach nathing but trewly according to our Catholik faith.Off Edinburgh, this last of Merch, 1558.
6. To schaw his Lordschipe, that thare is dilatioun of that man, called Dowglass or Grant, of syndrie Articules of heresye, quhilk lyes to my charge and conscience to put remeady to, or ellis all the pestilentious doctrin he sawes, and siclyik all that ar corrupt be his doctrin, and all that he drawes fra our fayth and Christiane religioun, will ly to my charge afoir God, and I to be accused befoir God for ower seing of him, yf I putt nott remedy tharto, and correct him for sick thingis he is delaited of. And tharefor that my Lord considder, and weay it weall, how heychtlie it lyes bayth to my honour and conscience: for yf I thole him, I wilbe accused for all thame that he infectis and corruptis in heresye.
Heirfor, I pray My Lord, in my maist hartly manor, to tack this mater in the best parte, for his awin conscience, honour, and weall of him self, hous, freindis, and servandis; and sick lyik for my parte, and for my conscience and honour, that considdering that thare ar diverse Articules of heresey to be laid to him that he is delated of, and that he is presentlie in my Lordis cumpany, that my Lord wold, be some honest way, departe with this man, and putt him fra him and fra his Sonnes cumpanye; for I wold be richt sory that any beingin any of thare cumpanyes should be called for sick causses, or that any of thame should be bruited to hold any sick men. And this I wold advertise my Lord, and have his Lordschippis answer and resolutioun, ere any summondis passed upoun him, togitther with my Lordis answer.
Item, Yf my Lord wald have a man to instruct him trewlie in the fayth, and preache to him, I wold provide a cunning man to him, wharefoir I shall answer for his trew doctrin, and shall putt my saule tharefoir, that he shall teach nathing but trewly according to our Catholik faith.
Off Edinburgh, this last of Merch, 1558.
(Sic subscribitur,)
J. Sanctandrois.[713]
Item, Attour, your Lordschipe shall draw to good remembrance, and wey the great and havye murmur against me, bayth be the Quenis Grace, theFLESCHE AND BLOOD IS PREFERRED TO GOD WITH THE BISCHOPE.Kirk men, Spirituall and Temporall Estaitis, and weall gevin people, meanyng, crying, and murmuring me greattumlie, that I do nott my office to thole sick infamouse persons with sick perversett doctrin, within my Diosey and this Realme, be ressoun of my Legasey and Primacey;[714]quhilkis I have rather susteaned and long sufferred, for the great luif that I had to your Lordschip and posteritie, and your freindis, and your house; als beleving suyrly your Lordschippis wisedom should not have manteaned and mulled with sick thingis that mycht do me dishonour or displeasur, considdering I being reddy to have putt good ordour thairto alwayes; but hes allanerlie absteaned, for the luif of your Lordschip and house foirsaid, that I bear trewly, knawing and seing the great skaith and dishonour and lack appeirandlye that mycht come tharthrowght, incaise your Lordschip remeid not the samyn haistelly, whareby we mychtbayth be qwyet of all danger, quhilkis dowbtless will come upoun us bayth, yf I use nott my office, or that he be called, the tyme that he is now with your Lordschip, and under your Lordschippis protectioun.(Subserivit agane,)J. Sanctandrois.
Item, Attour, your Lordschipe shall draw to good remembrance, and wey the great and havye murmur against me, bayth be the Quenis Grace, theFLESCHE AND BLOOD IS PREFERRED TO GOD WITH THE BISCHOPE.Kirk men, Spirituall and Temporall Estaitis, and weall gevin people, meanyng, crying, and murmuring me greattumlie, that I do nott my office to thole sick infamouse persons with sick perversett doctrin, within my Diosey and this Realme, be ressoun of my Legasey and Primacey;[714]quhilkis I have rather susteaned and long sufferred, for the great luif that I had to your Lordschip and posteritie, and your freindis, and your house; als beleving suyrly your Lordschippis wisedom should not have manteaned and mulled with sick thingis that mycht do me dishonour or displeasur, considdering I being reddy to have putt good ordour thairto alwayes; but hes allanerlie absteaned, for the luif of your Lordschip and house foirsaid, that I bear trewly, knawing and seing the great skaith and dishonour and lack appeirandlye that mycht come tharthrowght, incaise your Lordschip remeid not the samyn haistelly, whareby we mychtbayth be qwyet of all danger, quhilkis dowbtless will come upoun us bayth, yf I use nott my office, or that he be called, the tyme that he is now with your Lordschip, and under your Lordschippis protectioun.
(Subserivit agane,)J. Sanctandrois.
By these formar Instructions, thow may perceave, Gentill Readar, what was the cayre that this pastor, with his complices, took to fead the flock committed to thare charge, (as thei alledge,) and to ganestand fals teachearis. Hear is oft mentioun of conscience, of heresy, and suche other termes, that may fray the ignorant, and deceave the sempill. But we hear no cryme in particulare laid to the charge of the accused;[715]and yit is he dampned as ane mensworne apostate. This was my Lordis conscience, which he learned of his fatheris, the Pharesies, old ennemyes to Christ Jesus, who damned him befoir thei hard him. But who rewlled my Lordis conscience, when he took his Eme's wyff, Lady Giltoun?[716]Considder thow the rest of his persuasioun, andthow shall clearlie see, that honour, estimatioun, luif to housse and freindis, is the best ground that my Lord Bischope hes, why he should persecut Jesus Christ in his members. We thowght good to insert the Answeris of the said Erle, which follow:—
The most remarkable notice of this lady occurs in the Records of the Town Council of Edinburgh, 26th November 1561, on which day the Provost and other members of Council ordained "actis to be set furth, charging Grizzell Simpill Lady Stanehous adulterar, to remuif her self furth of the town betuix and Mununday nixt, under the panys contenit in the proclamation set furth aganis adulteraris." As the Archbishop of St. Andrews had a residence in Edinburgh, it was no doubt her living openly with him, that occasioned this peremptory enactment. Without enlarging further, it may be added, that she acquired the lands of Blair, in the lordship of Culross, and was sometimes called "Lady Blair." She died in October 1575, and in the Confirmation of her Testament Dative, she is styled "ane honorabill Lady Gryssell Sympill, Lady Stanehous."
Memorandum.—This present wryte is to mak Answer particularly to everilk Article, directed be myLord of Sanctandroisto me, withSchir David Hammyltoun; quhilkis Articles ar in nomber IX, and hear repeted and answered as I traist to his Lordschippis contentment.1. The First Article puttis me in remembrance of the ancianitie of the blood of my Hous, how many Erles, Lordis, and Knychtes, hes bein thairof; how many Noble men discended of the same hous, how long it continewed trew to God and the Prince, without smot in thare dayis, in any maner of sorte.[Answer.]—Trew it is, my Lord, that thare is weall long continewance of my Hous, be Goddis providence and benevolence of our Princes, whome we have served, and shall serve trewly nixt to God: And the lyik obedience towardis God and our Princes remanes with us yitt, or rather bettir, (praised be the Lordis name,) nother know we any spot towardis our Princess and hir dew obedience. And yf thare be offence towardis God, he is mercifull to remitt our offences; for "He will not the death of a synnar." Lyik as, it standis in his Omnipotent power to maik up housses, to continew the samyn, to alter thame, to maik thame small or great, or to extinguish thame, according to his awin inscrutable wisedome; for in exalting, depressing, and changeing of houssis, the laude and praise most be gevin to that ane eternall God, in whais hand the same standis.2. The Secound Article bearis the great affectioun and love your Lordschip bearis towardis me and my House; and of the ardent desyre ye have of the perpetuall standing thairof in honour and fame, with all thame that is cuming of it.[Answer.]—Forsuyth, it is your dewitie to wische good unto my Hous, and unto thame that ar cuming of the same, not allanerlie for the faythfulnes, amitie, and societie, that hes bein betuix our foirbearis, but also for the lait conjunction of blood[717]that is betuix oure saidis Houssis, gif it be Goddis pleasur that it have success; quhilk should give sufficient occasioun to your Lordschip to wische good to my Housse,and perpetuitie with Goddis gloir, without quhilk nothing is perpetuall, unto whome be praise and wirschipe for ever and ever. Amen.
Memorandum.—This present wryte is to mak Answer particularly to everilk Article, directed be myLord of Sanctandroisto me, withSchir David Hammyltoun; quhilkis Articles ar in nomber IX, and hear repeted and answered as I traist to his Lordschippis contentment.
1. The First Article puttis me in remembrance of the ancianitie of the blood of my Hous, how many Erles, Lordis, and Knychtes, hes bein thairof; how many Noble men discended of the same hous, how long it continewed trew to God and the Prince, without smot in thare dayis, in any maner of sorte.
[Answer.]—Trew it is, my Lord, that thare is weall long continewance of my Hous, be Goddis providence and benevolence of our Princes, whome we have served, and shall serve trewly nixt to God: And the lyik obedience towardis God and our Princes remanes with us yitt, or rather bettir, (praised be the Lordis name,) nother know we any spot towardis our Princess and hir dew obedience. And yf thare be offence towardis God, he is mercifull to remitt our offences; for "He will not the death of a synnar." Lyik as, it standis in his Omnipotent power to maik up housses, to continew the samyn, to alter thame, to maik thame small or great, or to extinguish thame, according to his awin inscrutable wisedome; for in exalting, depressing, and changeing of houssis, the laude and praise most be gevin to that ane eternall God, in whais hand the same standis.
2. The Secound Article bearis the great affectioun and love your Lordschip bearis towardis me and my House; and of the ardent desyre ye have of the perpetuall standing thairof in honour and fame, with all thame that is cuming of it.
[Answer.]—Forsuyth, it is your dewitie to wische good unto my Hous, and unto thame that ar cuming of the same, not allanerlie for the faythfulnes, amitie, and societie, that hes bein betuix our foirbearis, but also for the lait conjunction of blood[717]that is betuix oure saidis Houssis, gif it be Goddis pleasur that it have success; quhilk should give sufficient occasioun to your Lordschip to wische good to my Housse,and perpetuitie with Goddis gloir, without quhilk nothing is perpetuall, unto whome be praise and wirschipe for ever and ever. Amen.
3. Thridly, your Lordschip declares how displeasand it is to yow, that I should be seduced be ane infamed persone of the law,[718]and be the flatterie of ane mensworne apostate, that, under pretence of his furth geving, maikis us to understand, that he is ane preachear of the Evangell, and tharewith rases schismes and divisionis in the haill Kirk of God; and be our mantenance and defence, wald infect this countrey with heresye; alledgeand that to be Scripture, whilk thir many yearis bygane, hes bein condemned as heresye be the Generall Counsallis and haill estate of Christiane people.
3. Thridly, your Lordschip declares how displeasand it is to yow, that I should be seduced be ane infamed persone of the law,[718]and be the flatterie of ane mensworne apostate, that, under pretence of his furth geving, maikis us to understand, that he is ane preachear of the Evangell, and tharewith rases schismes and divisionis in the haill Kirk of God; and be our mantenance and defence, wald infect this countrey with heresye; alledgeand that to be Scripture, whilk thir many yearis bygane, hes bein condemned as heresye be the Generall Counsallis and haill estate of Christiane people.
Ansure.—The God that creatted heavin and earth, and all that thairin is, preserve me fra seduceing; and I dread otheris many under the cullour of godlynes ar seduceid, and thinkis that thei do God a pleasur, when thei persecute ane of thame that professes his name. What that man is of the law we know nott: we hear nane of his flatterie: his mensworne aith of apostasie is ignorant to us. But yf he had maid ane unlefull aith, contrair Goddis command, it war bettir to violate it then to observe it. He preaches nathing to us but the Evangell. Giff he wald otherwiese do, we wold nott beleve him, nor yitt ane angell of heavin. We hear him sawe na schismes nor divisiones, but sic as may stand with Goddis word, whilk we shall caus him confesse in presence of your Lordschip and the Clargie, when ye requyre us thairto. And as to it that hes bein condempned be the Generall Counsallis, we traist ye knaw weall that all the Generall Counsalles hes bein at diversitie amanges thame selfis, and never twa of thame universallie aggreing in all pointis, in samekle as thei ar of men. But the Spreit ofveritie that bearis testimony of our Lord Jesus hes nott, nether can not, err; "for heavin and earth shall perishe or ane jote of it perishe." By this, my Lord, nether teaches he, nether will we accept of him, but that whilk aggreis with Goddis synceir word, sett furth be Patriarkis, Prophetis, Apostles, and Evangelistis, left to our salvatioun in his expresse word. And swa, my Lord, to condempne the doctrin not examinat is not requyred; for when your Lordschip pleassis to hear the confessioun of that manis faith, the maner of his doctrin, which aggreis with the Evangell of Jesus Christ, I will caus him to assist to judgement, and shalbe present thairat with Goddis pleasur, that he may rander recknyng of his beleve and our doctrin, to the superiour-poweris, according to the prescriptioun of that blood of the eternall Testament, seilled be the immaculate Lambe, to whome, with the Father, and the Holy Spreit, be all honour and glorie, for ever and ever. Amen.4. The Ferd Article puttis me in remembrance, how dangerous it is, gif the authoritie wald putt at me and my House, according to civile and cannon lawes, and our awin municipale lawis of this Realme, and how it appeareth to the decay of our house.Ansure.—All lawis ar (or at the least should be) subject to Goddis law, whilk law should be first placed and planted in everie manes hearte; it should have na impediment: men should not abrogat it for the defence and upsetting of thare awin advantage. Gif it wald please Authorities to put at our housse, for confessing of Goddis word, or for mantenance of his law, God is mychtie yneuch in his awin caus: He should be rather obeyed nor man. I will serve my Princess with bodye, harte, goodis, strenth, and all that is in my power, except that whilk is Goddis dewitie, quhilk I will reserve to him self alone: That is, to wirschipe him in trewth andveritie, and als near as I can, conforme to his prescrived worde, to his awin honour and obedience of my Princess.5. The Fyft Article puttis me in remembrance how wa your Lordschip wald be to hear, see, or know any displeasur that mycht come to me, my sone, or any of my house, and speciallie in my tyme and dayis, and als to hear the great and evill bruyte of me that should now in my aige in a maner begyn to warie fra[719]my faith, and to be altered thairin, when the tyme is, that I should be maist suir and firme thairin.
Ansure.—The God that creatted heavin and earth, and all that thairin is, preserve me fra seduceing; and I dread otheris many under the cullour of godlynes ar seduceid, and thinkis that thei do God a pleasur, when thei persecute ane of thame that professes his name. What that man is of the law we know nott: we hear nane of his flatterie: his mensworne aith of apostasie is ignorant to us. But yf he had maid ane unlefull aith, contrair Goddis command, it war bettir to violate it then to observe it. He preaches nathing to us but the Evangell. Giff he wald otherwiese do, we wold nott beleve him, nor yitt ane angell of heavin. We hear him sawe na schismes nor divisiones, but sic as may stand with Goddis word, whilk we shall caus him confesse in presence of your Lordschip and the Clargie, when ye requyre us thairto. And as to it that hes bein condempned be the Generall Counsallis, we traist ye knaw weall that all the Generall Counsalles hes bein at diversitie amanges thame selfis, and never twa of thame universallie aggreing in all pointis, in samekle as thei ar of men. But the Spreit ofveritie that bearis testimony of our Lord Jesus hes nott, nether can not, err; "for heavin and earth shall perishe or ane jote of it perishe." By this, my Lord, nether teaches he, nether will we accept of him, but that whilk aggreis with Goddis synceir word, sett furth be Patriarkis, Prophetis, Apostles, and Evangelistis, left to our salvatioun in his expresse word. And swa, my Lord, to condempne the doctrin not examinat is not requyred; for when your Lordschip pleassis to hear the confessioun of that manis faith, the maner of his doctrin, which aggreis with the Evangell of Jesus Christ, I will caus him to assist to judgement, and shalbe present thairat with Goddis pleasur, that he may rander recknyng of his beleve and our doctrin, to the superiour-poweris, according to the prescriptioun of that blood of the eternall Testament, seilled be the immaculate Lambe, to whome, with the Father, and the Holy Spreit, be all honour and glorie, for ever and ever. Amen.
4. The Ferd Article puttis me in remembrance, how dangerous it is, gif the authoritie wald putt at me and my House, according to civile and cannon lawes, and our awin municipale lawis of this Realme, and how it appeareth to the decay of our house.
Ansure.—All lawis ar (or at the least should be) subject to Goddis law, whilk law should be first placed and planted in everie manes hearte; it should have na impediment: men should not abrogat it for the defence and upsetting of thare awin advantage. Gif it wald please Authorities to put at our housse, for confessing of Goddis word, or for mantenance of his law, God is mychtie yneuch in his awin caus: He should be rather obeyed nor man. I will serve my Princess with bodye, harte, goodis, strenth, and all that is in my power, except that whilk is Goddis dewitie, quhilk I will reserve to him self alone: That is, to wirschipe him in trewth andveritie, and als near as I can, conforme to his prescrived worde, to his awin honour and obedience of my Princess.
5. The Fyft Article puttis me in remembrance how wa your Lordschip wald be to hear, see, or know any displeasur that mycht come to me, my sone, or any of my house, and speciallie in my tyme and dayis, and als to hear the great and evill bruyte of me that should now in my aige in a maner begyn to warie fra[719]my faith, and to be altered thairin, when the tyme is, that I should be maist suir and firme thairin.
Ansure.—Youre Lordschippis gud will is ever maid manifest to me in all your Articles, that wald not hear, see, or knaw my displeasur, for the quhilkis I am bound to rander your Lordschip thankis, and shall do the samyn assuredly. But as for wavering in my faith, God forbyd that I should sa do; for I beleve in God the Father, Almyghtie maikar of heavin and earth, and in Jesus Christ his onlie Sone our Salveour. My Lord, I vary not in my faith; bot I praise God that of his goodnes now in my latter dayis hes of his infinit mercy oppynned his bosome of grace to me, to acknawledge him the Eternall Wisedome, his Sone Jesus Christ, my omnisufficient satisfactioun to refuise all maner of idolatrie, superstitioun, and ignorance, whairwyth I haif bein blynded in tymes bygane, and now belevis that God wilbe mercyfull to me, for now he hes declared his blessed will clearlie to me, befoir my departing of this transitorie lyiff.6. The Sext Article declaired that thare ar delationis of syndrie pointis of heresye upoun that man, called Dowglas or Grant, whilk lyes to your charge and conscience to putt remeady to, or ellis that all the pestilentiouse doctrin he sawis, and all whome he corruptes with his seid, wilbe requyred at your handis, and all whome he drawes fra your Christianefaith; and yf ye should thole him, that ye wilbe accused for all thame whome he infectes with heresey; and tharefoir to regard your Lordschippis honour and conscience heirintill.Ansure.—What is his surname I knaw nott, but he calles him self Dowglas;[720]for I know nother his father nor his mother. I have heard him teache na Articles of heresye; bot that quhilk aggreis with Goddis word; for I wold manteane na man in heresey or errour. Your Lordschip regardis your conscience in the punishement thairof. I pray God that ye sua do, and examyn weall your conscience. He preaches aganis idolatrie: I remit to your Lordschippis conscience yf it be heresye or not. He preaches aganis adulterie and fornicatioun: I referr that to your Lordschippis conscience. He preaches aganis hypocrisye: I referr that to your Lordschippis conscience. He preaches aganis all maner of abuses and corruptioun of Christes synceir religioun: I refer that to your Lordschippis conscience. My Lord, I exhorte yow, in Christis name, to wey all thir effaris in your conscience,[721]and considderyf it be your dewitie also, not only to thole this, but in lyk maner to do the same. This is all, my Lord, that I varye in my aige, and na uther thing, but that I knew nott befoir these offenses to be abhominable to God, and now knowing his will be manifestatioun of his word, abhorres thame.
Ansure.—Youre Lordschippis gud will is ever maid manifest to me in all your Articles, that wald not hear, see, or knaw my displeasur, for the quhilkis I am bound to rander your Lordschip thankis, and shall do the samyn assuredly. But as for wavering in my faith, God forbyd that I should sa do; for I beleve in God the Father, Almyghtie maikar of heavin and earth, and in Jesus Christ his onlie Sone our Salveour. My Lord, I vary not in my faith; bot I praise God that of his goodnes now in my latter dayis hes of his infinit mercy oppynned his bosome of grace to me, to acknawledge him the Eternall Wisedome, his Sone Jesus Christ, my omnisufficient satisfactioun to refuise all maner of idolatrie, superstitioun, and ignorance, whairwyth I haif bein blynded in tymes bygane, and now belevis that God wilbe mercyfull to me, for now he hes declared his blessed will clearlie to me, befoir my departing of this transitorie lyiff.
6. The Sext Article declaired that thare ar delationis of syndrie pointis of heresye upoun that man, called Dowglas or Grant, whilk lyes to your charge and conscience to putt remeady to, or ellis that all the pestilentiouse doctrin he sawis, and all whome he corruptes with his seid, wilbe requyred at your handis, and all whome he drawes fra your Christianefaith; and yf ye should thole him, that ye wilbe accused for all thame whome he infectes with heresey; and tharefoir to regard your Lordschippis honour and conscience heirintill.
Ansure.—What is his surname I knaw nott, but he calles him self Dowglas;[720]for I know nother his father nor his mother. I have heard him teache na Articles of heresye; bot that quhilk aggreis with Goddis word; for I wold manteane na man in heresey or errour. Your Lordschip regardis your conscience in the punishement thairof. I pray God that ye sua do, and examyn weall your conscience. He preaches aganis idolatrie: I remit to your Lordschippis conscience yf it be heresye or not. He preaches aganis adulterie and fornicatioun: I referr that to your Lordschippis conscience. He preaches aganis hypocrisye: I referr that to your Lordschippis conscience. He preaches aganis all maner of abuses and corruptioun of Christes synceir religioun: I refer that to your Lordschippis conscience. My Lord, I exhorte yow, in Christis name, to wey all thir effaris in your conscience,[721]and considderyf it be your dewitie also, not only to thole this, but in lyk maner to do the same. This is all, my Lord, that I varye in my aige, and na uther thing, but that I knew nott befoir these offenses to be abhominable to God, and now knowing his will be manifestatioun of his word, abhorres thame.
7. The Sevint Article desyres me to way thir materis in maist hartlie maner, and to tack thame in best parte, for the weall of bayth our consciences, my Hous, freindis, and servandis, and to put sic ane man out of my cumpany, for feir of the cummer and bruyt that should follow thairupoun, be reasson he is dilated of sindry hereseyis: and that your Lordschip wald be sory to hear ony of our servandis delated or bruited for sic caussis, or for halding of any sic men; and that your Lordschip wald understand my ansuer hearintill, or ony summondis passed thairupoun.ANSURE.—I thank your Lordschip greatlie that ye ar so solist for the weall of me and my House, and is sa humane as to maik me the advertisment befoir ye have summoned, of your awin good will and benevolence; and hes weyed thir materis, als heychtlie as my judgement can serve me, bayth for your Lordschippis honour and myn. And when I have reassoned all that I can do with my self in it, I think it ay best to serve God, and obey his manifest word, and nott be obstinat in his contrarie: syne to give thare dew obedience to our Princes, rewllaris, and magistratis, and to hear the voce of Goddis propheittis, declairing his good promisses to thame that reapentis, and threatnyng to obstinat wicked doaris, everlesting destructioun. Your Lordschip knawis weall the man: he hes spoking with your Lordschip: I thought yow content with him. I heard na occasioun of offence in him. I can nott weall want him, or some preachar. I can nott put away sic ane man, without I knew him ane offendar, as I know nott; for I hear nothing of him, but sic as your Lordschippisself heard of him, and sick as he yitt will professe in your presence, whenever your Lordschip requires. Sic ane man that is readdy to assist him self to judgement, should not be expelled without cognitioun of the cause; for lyik as I answered befoir in ane other Article, when your Lordschip pleassis that all the spirituall and temporall men of estaite in Scotland beis convened, I shall caus him render ane accompt of his beleve and doctrin in your presences: Then gif he deserves punishment and correctioun, lett him so suffer; give he be found faythfull, lett him leve in his faith.8. The Aucht Article proponis to me, that your Lordschip wald tack the laubour to gett me a man to instruct me in your Catholick faith, and to be my preachear, for whais doctrine ye wald lay your saule, that he wald teach nathing but trewly conforme to your faith.ANSURE.—God Almychtie send us many of that sorte, that will preache trewlie, and nathing but ane Catholik universall Christiane faith; and we Heland rud people hes mister of thame. And yf your Lordschip wald gett and provid me sic a man, I should provid him a corporall leving, as to my self, with great thankis to your Lordschip; for trewly, I and many ma hes great myster of sick men. And becaus I am able to susteane ma nor ane of thame, I will requeist your Lordschip earnestlie to provid me sic a man as yo wrait; "for the harvist is great, and thare ar few lauboraris."9. The last and Nynt Article puttis me in remembrance, to considder what murmour your Lordschip thollis, and great bruyt, at many manis handis, bayth Spirituall and Temporall, and at the Quenis Grace hand, and utheris weall gevin people, for nott putting of ordour to thir effaris; and that your Lordschip hes absteaned fra executioun heirof, for luif of my house and posteritie, to the effect that my self should remaid it, forfeir of the dishonour mycht come upoun us bayth for the same; whilk beand remeaded, mycht bring us out of all danger.ANSURE.—My Lord, I knaw weall what murmur and indignatioun your Lordschip thoillis at ennemies handis of all estaitis, for non-persewing of pure sempill Christianes; and I know, that gif your Lordschip wald use thare counsall, that wald be blud-schedding and burnyng of pure men, to maik your Lordschip serve thare wicked appetites. Yit your Lordschip knawis your awin dewitie, and should not feare the danger of men, as of him whom ye professe. And verrely, my Lord, thare is nathing that may be to your Lordschippis releaf in this behalf, bot I will use your Lordschippis counsall thairintill, and further the samyn, Goddis honour being first provided, and the treuth of his eternall word having libertie. And to absteane for my luif fra persuyt, as your Lordschip hes signified, I am addetted to your Lordschip, as I have writtin diverse tymes befoir. But thare is ane above, for whais fear ye man absteane fra blude-schedding, or ellis, my Lord, knok on your conscience. Last of all, your Lordschip please to considder, how desyrous some ar to have sedition amongis freindis; how mychtie the Devill is to saw discord; how that mony wald desyre na better game but to hunt us at uther. I pray your Lordschip begyle thame: we will aggree upoun all purpose, with Goddis pleasur, standing to his honour. Thare ar diverse Houssis in Scotland by us, that professe the same God secreatly. Thei desyre but that ye begyn the bargane at us; and when it begynnis at us, God knawis the end thairof, and wha sall byd the nixt putt. My Lord, considder this: mak na preparative of us. Lett nott the vane exhortatioun of thame that regardis litill of the weall and strenth of bayth our Houssis, sture up your Lordschip, as thei wald to do aganis God, your awin conscience, and the weall of your posteritie for ever. And thairfoir now in the end, I pray yourLordschip, wey thir thingis wysely; and gif ye do utherwyise, God is God, wes, and shalbe God, when all is wrocht that man can wirk.
7. The Sevint Article desyres me to way thir materis in maist hartlie maner, and to tack thame in best parte, for the weall of bayth our consciences, my Hous, freindis, and servandis, and to put sic ane man out of my cumpany, for feir of the cummer and bruyt that should follow thairupoun, be reasson he is dilated of sindry hereseyis: and that your Lordschip wald be sory to hear ony of our servandis delated or bruited for sic caussis, or for halding of any sic men; and that your Lordschip wald understand my ansuer hearintill, or ony summondis passed thairupoun.
ANSURE.—I thank your Lordschip greatlie that ye ar so solist for the weall of me and my House, and is sa humane as to maik me the advertisment befoir ye have summoned, of your awin good will and benevolence; and hes weyed thir materis, als heychtlie as my judgement can serve me, bayth for your Lordschippis honour and myn. And when I have reassoned all that I can do with my self in it, I think it ay best to serve God, and obey his manifest word, and nott be obstinat in his contrarie: syne to give thare dew obedience to our Princes, rewllaris, and magistratis, and to hear the voce of Goddis propheittis, declairing his good promisses to thame that reapentis, and threatnyng to obstinat wicked doaris, everlesting destructioun. Your Lordschip knawis weall the man: he hes spoking with your Lordschip: I thought yow content with him. I heard na occasioun of offence in him. I can nott weall want him, or some preachar. I can nott put away sic ane man, without I knew him ane offendar, as I know nott; for I hear nothing of him, but sic as your Lordschippisself heard of him, and sick as he yitt will professe in your presence, whenever your Lordschip requires. Sic ane man that is readdy to assist him self to judgement, should not be expelled without cognitioun of the cause; for lyik as I answered befoir in ane other Article, when your Lordschip pleassis that all the spirituall and temporall men of estaite in Scotland beis convened, I shall caus him render ane accompt of his beleve and doctrin in your presences: Then gif he deserves punishment and correctioun, lett him so suffer; give he be found faythfull, lett him leve in his faith.
8. The Aucht Article proponis to me, that your Lordschip wald tack the laubour to gett me a man to instruct me in your Catholick faith, and to be my preachear, for whais doctrine ye wald lay your saule, that he wald teach nathing but trewly conforme to your faith.
ANSURE.—God Almychtie send us many of that sorte, that will preache trewlie, and nathing but ane Catholik universall Christiane faith; and we Heland rud people hes mister of thame. And yf your Lordschip wald gett and provid me sic a man, I should provid him a corporall leving, as to my self, with great thankis to your Lordschip; for trewly, I and many ma hes great myster of sick men. And becaus I am able to susteane ma nor ane of thame, I will requeist your Lordschip earnestlie to provid me sic a man as yo wrait; "for the harvist is great, and thare ar few lauboraris."
9. The last and Nynt Article puttis me in remembrance, to considder what murmour your Lordschip thollis, and great bruyt, at many manis handis, bayth Spirituall and Temporall, and at the Quenis Grace hand, and utheris weall gevin people, for nott putting of ordour to thir effaris; and that your Lordschip hes absteaned fra executioun heirof, for luif of my house and posteritie, to the effect that my self should remaid it, forfeir of the dishonour mycht come upoun us bayth for the same; whilk beand remeaded, mycht bring us out of all danger.
ANSURE.—My Lord, I knaw weall what murmur and indignatioun your Lordschip thoillis at ennemies handis of all estaitis, for non-persewing of pure sempill Christianes; and I know, that gif your Lordschip wald use thare counsall, that wald be blud-schedding and burnyng of pure men, to maik your Lordschip serve thare wicked appetites. Yit your Lordschip knawis your awin dewitie, and should not feare the danger of men, as of him whom ye professe. And verrely, my Lord, thare is nathing that may be to your Lordschippis releaf in this behalf, bot I will use your Lordschippis counsall thairintill, and further the samyn, Goddis honour being first provided, and the treuth of his eternall word having libertie. And to absteane for my luif fra persuyt, as your Lordschip hes signified, I am addetted to your Lordschip, as I have writtin diverse tymes befoir. But thare is ane above, for whais fear ye man absteane fra blude-schedding, or ellis, my Lord, knok on your conscience. Last of all, your Lordschip please to considder, how desyrous some ar to have sedition amongis freindis; how mychtie the Devill is to saw discord; how that mony wald desyre na better game but to hunt us at uther. I pray your Lordschip begyle thame: we will aggree upoun all purpose, with Goddis pleasur, standing to his honour. Thare ar diverse Houssis in Scotland by us, that professe the same God secreatly. Thei desyre but that ye begyn the bargane at us; and when it begynnis at us, God knawis the end thairof, and wha sall byd the nixt putt. My Lord, considder this: mak na preparative of us. Lett nott the vane exhortatioun of thame that regardis litill of the weall and strenth of bayth our Houssis, sture up your Lordschip, as thei wald to do aganis God, your awin conscience, and the weall of your posteritie for ever. And thairfoir now in the end, I pray yourLordschip, wey thir thingis wysely; and gif ye do utherwyise, God is God, wes, and shalbe God, when all is wrocht that man can wirk.
This ansuer receaved, the Bischope and his complices fand thame selfis somewhat disapointed; for the Bischoppes looked for nothing less then for such ansueris frome theErle of Ergile; and thairfoir thei maid thame for thare extreame defence; that is, to corrupt and by buddis to styre up the Quein Regent in our contrare; as in the Secound Booke we shall more plainly heare.
Schorte after this, God called to his mercy the said Erle of Ergyle from the miseries of this lyef;[722]whareof the Bischoppis war glaid; for thei thowght that thare great ennemye was takin out of the way: but God disapointed thame. For as the said Erle departed most constant in the trew faith of Jesus Christ, with a plane renunciatioun of all impietie, superstitioun, and idolatrie; so left he it to his Sone in his Testament, "That he should study to set fordwarte the publict and trew preaching of the Evangell of Jesus Christ, and to suppress all superstitioun and idolatrie, to the uttermost of his power." In which poynt small falt can be found with him[723]to this day. God be mercifull to his other offensses. Amen.10 MAIJ, ANNO 1566.[724]
—————————————————[725]
The Bischoppis continewed in thare Provinciall Counsall[726]evin unto that day thatJohne Knoxarryved in Scotland.[727]And that thei mycht geve some schaw to the People that thei mynded Reformatioun, thei sparsed abrod a rumor thairof, and sett furth somewhat in print, which of the People was called "The Twa-penny Fayth."[728]
1. Amonges thare Actes, thare was much ado for cappes, schavin crounes, tippettis, long gounes, and such other trifilles.
2.Item, That nane should enjoy office or benefice ecclesiasticall, except a Preast.
BROTHERLIE CHARITIE.
3.Item, That na Kirk-man should nuriss his awin barnes in his awin cumpanye: but that everie one should hold the childrein of otheris.
4. That none should putt his awin sone in his awin benefice.
5. That yf any war found in open adultery, for the first falt, he should lose the thrid of his benefice; for the secound cryme, the half; and for the thrid, the hole benefice.
But hearfra appelled the Bischope of Murray,[729]and otheris Prelattis, saying, "That thei wold abyd at the Cannoun law." And so mycht thei weall yneuch do, so long as thei remaned interpretouris, dispensatouris, maikaris, and disannullaris of that law. But lett the same law have the trew interpretatioun and just executioun, and the Devill shall als schone be provin a trew and obedient servand unto God, as any of that sorte shalbe provin a Bischope, or yit to have any just authoritie within the Church of Christ Jesus. But we returne to oure Historye.
THE QUEIN REGENT HIR PRACTISES.
The persecutioun was decreid, asweall by the Quein Regent as by the Prelattis; but thare rested a point, which the Quein Regent and France had nott at that tyme obteaned; to witt, That the Croune Matrimoniall should be granted to Frances, husband to our Soverane, and so should France and Scotland be but one kingdome, the subjectes of boyth realmes to have equall libertie, Scotismen in France, and French men in Scotland. The glister of the proffeit that was judged heirof to have ensewed to Scotishmen at the first sight, blynded many menis eyis. But a small wynd caused that myst suddantlye to vaniss away; for the greatast offices and benefices within the Realme war appointed for French men. Monsieur Ruby[730]keapt the Great Seall. Vielmort was Comptrollar.[731]Melrose and Kelso[732]should have bein a Commend to the poore Cardinall of Lorane. The fredomes of Scotish merchantis war restreaned in Rowan, and thei compelled to pay toll and taxationis otheris then thare ancient liberties did bear. To bring this head to pass, to witt, to gett the Matrimoniall Croune, the Quein Regent left no point of the compas unsailled. With the Bischoppis and Preastis, sche practised on this maner: "Ye may clearlie see, that I can not do what I wald within this Realme; for these heretickis and confidderatis of England ar so band togitther, that thei stop all good ordour. Butt will ye be favorable unto me in this suyt of the Matrimoniall Croune to be granted to my Dowghtaris housband, then shall ye see how I shall handill these heretickis and tratouris or it be long." And in verray dead, in these hir promessis, sche ment no deceat in that behalf. Unto the Protestantis she said, "I am nott unmyndfull how oft ye have suyted me for Reformatioun in religioun, and glaidly wald I consent thairunto; butye see the power and craft of the Bischop of Sanctandrois, togetther with the power of the Duck, and of the Kirkmen, ever to be bent against me in all my proceadingis: So that I may do nothing, onless the full authoritie of this Realme be devolved to the King of France, which can nott be butt by donatioun of the Croune Matrimoniall; which thing yf ye will bring to passe, then devise ye what ye please in materis of religioun, and thei shalbe granted."
Wyth this commission and credytt was Lord James, then Priour of Sanctandrois, direct to the Erle of Ergyle, with mo other promessis then we list to reherse. By such dissimulatioun to those that war sempill and trew of harte, inflambed sche thame to be more fervent in hir petitioun, then hir self appeared to be. And so at the Parliament, haldin at Edinburght in the moneth of October,[733]the yeir of God 1558, it was clearlie voted, no man reclamyng, (except the Duck[734]for his entress;[735]) and yitt for it thare was no better law produced, except that thare was ane solempned Messe appointed for that purpose in the Pontificall.
This head obteaned, whaireat France and sche principallie schote, what faith sche keapt unto the Protestantis, in this our Secound Book shalbe declared: In the begynnyng whairof, we man more amplie reherse some thingis, that in this our First ar summarly tweiched.
THE END OF THE FIRST BOOK.
Τελος
THE SECOUND BOOK OF THE HISTORYE OF THINGIS DONE IN SCOTLAND, IN THE REFORMATIOUN OF RELIGIOUN, BEGYNNYNG IN THE YEAR OF GOD JM.VC.FYFTY AUCHT.
ToC
Oure purpose was to have maid the begynnyng of our Historie from the thingis that war done from the year of God J
m.
V
c.
fyfty aucht yearis,
till the Reformatioun of Religioun, which of Goddis mercy we anes possessed;[736]and yitt, in doctrin and in the rycht use of administratioun of Sacramentis, do possesse. But becaus diverse of the godlie, (as befoir is said,) earnestlye requyred, that such Personis as God raised up in the myddis of darknes, to oppone thame selfis to the same, should nott be omitted; we obeyed thare requeast, and have maid a schorte rehersall of all such materis as concerne Religion, frome the death of that notable servand of God, Maister Patrik Hammyltoun, unto the foirsaid year, when that it pleased God to look upoun us more mercyfullie then we deserved, and to geve unto us greattar boldness and better (albeit not without hasard and truble) successe in all our interprises then we looked for, as the trew Narratioun of this Secound Book shall witness: The Preface whareof followis.
Least that Sathan by our long silence shall tak occasioun to blaspheym, and to sklander usThe Protestantis of the Realme of Scotland, as that our fact tendit rather to seditioun and rebellioun, then to reformatioun of maners and abuses in Religioun; we have thocht expedient, so trewlie and brievlie as we can, to committ to writting the causes moving us, (us, we say, are great parte of the Nobilitie and Baronis of the Realme,) to tak the sweard of just defence against those that most injustly seak our destructioun. And in this our Confessioun we shall faithfullie declair, what moved us to putt our handis to the Reformatioun of Religioun; how we have proceaded in the same; what we have asked, and what presentlie we requyre of the sacrat authoritie; to the end, that our caus being knawen, alsweall our ennemeis as our brethren in all Realmes may understand how falslie we ar accused of tumult and rebellioun, and how unjustlie we ar persecuted by France and by thare factioun: as also, that our brethren, naturall Scottismen, of what religioun so evir thei be, may have occasioun to examinat thame selfis, yf thei may with salf conscience oppone themselfes to us, who seak nothing bot Christ Jesus his glorious Evangell to be preached, his holy Sacramentis to be trewlie ministrat, superstitioun, tyrannye, and idolatrie to be suppressed in this Realme; and, finallie, the libertie of this our native countrie to remane free from the bondage and tyranny of strangeris.
Whill that theQuein Regentpractised with the Prelattis, how that Christ Jesus his blessed Evangell mycht utterlie be suppressed within Scotland, God so blessed the laubouris of his weak servandis, that na small parte of the Baronis of this Realme begane to abhorre the tyranny of the Bischoppes: God did so oppin thare eyis by the light of his woord, that thei could clearelie decerne betuix idolatrie and the trew honoring of God.THE FIRST DOUBTEYea, men almost universallie begane to dowbt whetther that thei myght, (God nott offended,) give tharebodelye presence to the Messe, or yitt offer thare childrein to the Papisticall Baptisme. To the which dowbtes, when the most godlie and the most learned in Europe had answered, both by word and writt, affirmyng,THE SECOUND"That neather of both we mycht do, without the extreame perrell of our saulles," we began to be more trubled; for then also began men of estimatioun, and that bare rewill amanges us, to examinat thame selfis concernyng thare dewities, alsweall towardis Reformatioun of Religioun, as towardis the just defence of thare brethren most cruelly persecuted. And so begane diverse Questionis to be moved, to witt, "Yf that with salf conscience such as war Judgeis, Lordis, and rewlaris of the people, mycht serve the uppare powers in maynteanyng idolatrie, in persecuting thare brethrein, and in suppressing Christes trewth?" Or, "Whitther thei, to whome God in some caisses had committed the sweard of justice, mycht suffer the bloode of thare brethrein to be sched in thare presence, without any declaratioun that such tyrannye displeased thame?"SCRIPTURIS ANSWERING THE DOUBTISBy the plane Scriptures it was found, "That a lyvelie faith requyred a plane confessioun, when Christes trewth is oppugned; that not only ar thei gyltie that do evill, bot also thei that assent to evill." And plane it is, that thei assent to evill, who seing iniquitie openly committed, by thare silence seame to justifie and allow whatsoever is done.
These thingis being resolved, and sufficientlie provin by evident Scriptures of God, we began everie man to look more diligentlie to his salvatioun: for the idolatrie and tyranny of the clargie, (called the Churchmen,) was and is so manifest, that whosoever doth deny it, declair him self ignorant of God, and ennemy to Christ Jesus. We thairfore, with humbill confessioun of our formar offenses, with fasting and supplicatioun unto God, begane to seak some remeady in sa present a danger. And first, it was concluded, "That the Brethren in everie toune at certane tymes should assemble togidder, toCommoun Prayeris, to Exercise and Reading of the Scripturis, till it should please God to give the sermone of Exhortatioun to some, for conforte and instructioun of the rest."
And this our weak begynnyng God did so bless, that within few monethis the hartes of many war so strenthned, that we sought to have the face of a Church amanges us, and open crymes to be punished without respect of persone. And for that purpose, by commoun electioun, war eldaris appointed, to whome the hole brethren promissed obedience: for at that tyme we had na publict ministeris of the worde; onlie did certane zelous men, (amonges whome war the Lard of Dun, David Forress, Maister Robert Lokharte, Maister Robert Hammylton, Williame Harlay,[737]and otheris,[738]) exhorte thare brethrein, according to the giftes and graces granted unto thame.THIS WAS CALLED THE PREVYE KIRKBot schort after did God stirre up his servand, Paule Methven,[739](his latter fall[740]aught not to deface the work of God in him,) who in boldnes of spreit begane opinlie to preache Christ Jesus, in Dundie, in diverse partes of Anguss, and in Fyffe; and so did God work with him, that many began opinly to abrenunce thare ald idolatrie, and to submitt thame selfis to Christ Jesus, and unto his blessed ordinances; insomuch that the toune of Dundee began to erect the face of a publict churche Reformed, in the which the Worde was openlie preached, and Christis Sacramentcs trewlie ministrat.
In this meantyme did God send to us our deare brother,Johne Willock,[741]ane man godly, learned, and grave, who, after his schorte abode at Dundie, repared to Edinburgh, and thare (notwithstanding his long and dangerous seiknes) did so encorage the brethren by godly exhortationis, that we began to deliberat upoun some publict Reformatioun; for the corruptioun in religioun was such, that with salf conscience we could na langar susteane it. Yitt becaus we wold attempt nothing without the knowledge of the sacrate authoritie,[742]with one consent, after the deliberatioun of many dayes, it was concluded, that by our publict and commoun Supplicatioun, we should attempt the favouris, supporte, and assistance of the Quein then Regent, to a godly Reformatioun.THE LARD OF CALDAR ELDARAnd for that purpoise, after we had drawin our oraisoun and petitionis, as followeth, we appointed from amanges us a man whose age and yearis deserved reverence, whose honestie and wirschip mycht have craved audience of ony magistrate on earth, and whose faithfull service to the authoritie at all tymes had bein suche, that in him culd fall no suspitioun of unlawfull disobedience. This Oratour was that auncient and honorable father, Schir James Sandelandes of Calder, knycht,[743]to whome wegeve commissioun and power in all our names then present, befoir the Quein Regent thus to speak:—