The historie of the reformation of the Church of Scotland containing five books : together with some treatises conducing to the history.

THE HISTORIE OF THE REFORMATION Within the Realme of SCOTLAND, from the yeer 1422. Till the 20. day of August. 1567. THE FIRST BOOK. (Book 1)

IN the Records of Glasgow is found mention of one whose name was Iames Resby,* 1.1 an Englishman by Birth,* 1.2 Scholler to Wickliff; He was accused as an Heretike, by one Lawrence Lindors in Scotland, and burnt for having said, That the Pope was not the Vicar of Christ, and that a man of wicked life was not to be acknowledged for Pope. This fell out, Anno 1422. Farther our Chronicles make mention,* 1.3 That in the dayes of King Iames the first, about the yeer of God 1431. was deprehended in the University of Saint Andrewes,* 1.4 one named Paul Craw, a Boheme, who was accused of Heresie,* 1.5 before such as then were called Doctors of Theologie. His accusation consisted principally, That he followed Iohn H••s and Wick∣liff, in the opinion of the Sacrament; Who denied that the substance of Bread and Wine were changed by vertue of any words; Or that Con∣fession should be made to Priests; or yet Prayers to Saints departed: While that God gave him grace to resist them, and not to consent to their impiety; He was committed to the secular Judge (for our Bishops fol∣lowing Pilate, who both did condemne, and also wash his hands) who condemned him to the fire, in the which he was consumed in the said City of Saint Andrews, about the time afore written. And to declare them∣selves to be the generation of Satan, who from the beginning hath been enemy to the Truth, and he that desireth the same to be hid from the knowledge of men, They put a ball of Brasse in his mouth, to the end he should not give Confession of his Faith to the people; neither yet that they should understand the defence which he had against their unjust ac∣cusation and condemnation. Both these godly men Resby and Craw, suffered Martyrdome for Christ his Truth, by Henry Ward-Law, Bishop of Saint Andrewes, whom the Prelates place amongst their Worthies▪

But that their wicked practise did not greatly advance their Kingdom of darknesse, neither yet was it able utterly to extinguish the Trueth; for al∣beit, that in the dayes of King Iames the second and third, we finde small question of Religion moved within this Realm; yet in the time of King Iames the fourth,* 1.6 in the sixth yeer of his Reign, and in the twenty two yeer of his age,* 1.7 which was in the yeer of God 1494. were summoned before the King and his great Counsell, by Robert Blacater, called, Arch∣bishop of Glasgow: The number of thirty persons remaining,* 1.8 some in Kyle St••wart,* 1.9 some in Kingstyle, and some in Cunninghame: Among whom were George Campbell of Cesnok, Adam Reade of Barskyning, Iohn Campbell of Newmyls, Andrew Schaw of Polkemac, Helene Chalmer, Lady Pokellie, Isabelle Chambers, Lady Stairs.

These were called the Lollards of Kyle, they were accused of the Articles following, as we have received them out of the Register of Glasgow.

• 1. First, ••hat Images are not to be had in the Kyrk, nor to be worshipped.
• 2. That the Reliques of Saints are not to be worshipped.
• 3. That Laws & Ordinances of men, vary from time to time, and that by the Pope.
• 4. That it is not lawfull to fight for the Faith, nor to defend the Faith by the Sword, if we be not driven to it by necessity, which is above all Law.
• 5. That Christ gave power to Peter, as also to the other Apostles, and not to the Pope his pretended Successour, to binde and loose within the Kyrk.
• 6. That Christ ordained no Priests to consecrate as they do in the Romish Church, these many yeers.
• 7. That after the Consecration in the Masse, there remains Bread, and that there is not the naturall Body of Christ.
• 8. That Tythes ought not to be given to Ecclesiasticall men, as they were then called, to wit, wholly, but a part to the poor, widow, or orphans, & other pious uses.
• 9. That Christ at his coming hath taken away power from Kings to judge. This Article we doubt not to be the venomous accusation of the enemies, whose practise hath ever been to make the doctrine of Jesus Christ suspect to Kings and Rulers:* 1.10 As if God thereby would deprive them of their Royall Seats; While on the contrary nothing confirms the power of Ma∣gistrates more then doth Gods Truth. But to the Articles.
• 10. That every faithfull man and women is a Priest, in that sence that they are called by the Apostle Saint Iohn, Apoc. 1.6.5.10.20.6.
• * 1.1111. That the Unction of Kings, ceased at the coming of Christ; and truely it was but late since Kings were anointed, namely in Scotland, for Edgar was the first anointed King in Scotland, about the yeer 1100.
• 12. That the Pope is not the successour of Peter, but where he said, Go behinde me Satan.
• 13. That the Pope deceives the people by his Buls, and his Indulgences.
• 14. That the Masse profiteth not the souls, who in those dayes were said to be in Purgatory.
• 15. That the Pope and the Bishops deceive the people by their Pardons.
• 16. That Indulgences ought not to be granted to fight against the Saracens.
• 17. That the Pope exalts himself against God, and above God.
• 18. That the Pope cannot remit the pains of Purgatory.
• 19. That the blessings of the Bishops (of dumb Dogs they should have been stiled) are of no value.
• ...

• 20. That the Excommunication of the Kyrk is not to be feared, if there be no true cause for it.
• 21. That in no case it is lawfull to swear, to wit, idly, rashly, and in vain.
• 22. That Priests may have wives, according to the constitution of the Law, and of the Primitive Christian Church.
• 23. That true Christians receive the body of Iesus Christ every day by Faith.
• 24. That after Matrimony be contracted, and consummate; the Kyrk may make no Divorcement.
• 25. That Excommunication bindes not, if unjust.
• 26. That the Pope forgives not sins, but onely God.
• 27. That Faith should not be given to Miracles, to such namely as the Romish were then, and are to this day.
• 28. That we should not pray to the glorious Virgin Mary, but to God onely, since he onely hears us, and can help us.
• 29. That we are no more bound to pray in the Kyrk then in other places * 1.12.
• 30. That we are not bound to beleeve all that Doctors of the Kirk have written.
• 31. That such as worship the Sacrament in the Kyrk (we suppose the Sacra∣ment of the Altar) commits Idolatry.
• 32. That the Pope is the head of the Kirk of Antichrist.
• 33. That the Pope and his Ministers are murtherers of souls.
• 34. That they which are called Princes and Prelates in the Church, are Theeves, and Robbers.

By these Articles which God of his mercifull providence caused the ene∣mies of his truth to keep in their registers, may appear how mercifully God hath looked upon this Realm, retaining within it some spark of his lyght, even in the time of greatest darknesse. Neither ought any man to wonder, al∣beit that some things be obscurely, and some things doubtfully spoken. But rather ought all faithfull to magnifie Gods mercy, who without publike Doctrine gave so great light. And further, we ought to consider that seeing that the enemies of Jesus Christ gathered the foresaid Articles, thereupon to accuse the persons aforesaid, that they would deprave the meaning of Gods servants so far as they could; as we doubt not but they have done, in the heads of Excommunication* 1.13, Swearing* 1.14, and of Matrimony* 1.15: In the which it is no doubt but the servants of God did damne the abuse only, and not the right Ordinance of God: for who knows not that the Excommunication in these dayes was altogether abused? That Swearing aboundeth without punishment or remorse of conscience: And that Divorcements was made, for such causes as worldly men had invented. But to our History. Albeit that the accusation of the Bishop and of his Complices was very grievous, yet God so assisted his servants, partly by inclining the Kings heart to gentle∣nesse (for divers of them were his great familiars) and partly by giving bold and godly answers to their Accusators; that the enemies in the end we••e frustrate of their purpose. For while the Bishop in mockage said to Ad••m Reade of Barskeiming; Reade, beleeve ye that God is in heaven? He answered; Not as I do the Sacraments seven: Whereat the Bishop think∣ing to have triumphed, said; Sir, lo, he denies that God is in heaven? Whereat the King wondring, said; Adam Reade! What say ye? The other answered; Pleaseth your Majesty to hear the end betwixt the churle and me: and therewith he turned to the Bishop and said; I neither think nor beleeve,

as thou thinkest that God is in heaven; but I am most assured, that he is not onely in heaven, but also in the earth: But thou and thy faction declare by your works, that either ye think there is no God at all, or else that he is so set up in heaven, that he regards not what is done upon the earth: for if thou firmly beleevedst that God were in the heaven, thou shouldest not make thy self check-mate to the King,* 1.16 and altogether forget the charge that Jesus Christ the Son of God gave to his Apostles, which was, To Preach his Go∣spel, and not to play the proud Prelates, as all the rabble of you do this day: And now, Sir, said he to the King, judge ye, whether the Bishop or I be∣leeve best that God is in heaven. While the Bishop and his band could not well revenge themselves, and while many taunts were given them in their teeth.* 1.17 The King willing to put an end to further reasoning, said to the said Adam Reade; Wilt thou burn thy bill? He answered; Sir, the Bishop and ye will. With these and the like scoffs, the Bishop and his band were so dashed out of countenance, that the greatest part of accusation was turned to laughter. After that Diet, we finde almost no question for matters of Religion, the space neer of thirty yeers; for not long after, to wit, in the yeer of God 1500. the said Bishop Blaktar departed this life,* 1.18 going in his su∣perstitious devotion to Ierusalem: Unto whom succeeded Master Iames Betone, son to the Laird of Balfor in Fife, who was more carefull of the world, then he was to Preach Christ, or yet to advance any Religion, but for the fashion onely, and as he sought the world it fled him not: For it was well known that at once he was Archbishop of Saint Andrews, Abbot of Dunfermeling, Aberbrothe, Kylwinning, and Chancellour of Scotland: For af∣ter the unhappy field of Flowdonne,* 1.19 in the which perished King Iames the fourth, with the greatest part of the Nobility of the Realm, the said Be∣tonne with the rest of the Prelates, had the whole Regiment of the Realm. And by reason thereof held and travelled to hold the truth of God in thraldome and bondage, till that it pleased God of his great mercy in the yeer of God 1527. to raise up his servant Master Patrick Hammilton,* 1.20 at whom our History doth begin:* 1.21 Of whose progenie, life, and erudition, because men of fame and renown have in divers works written; we omit all curious repetition, sending such as would know further of him then we write to Francis Lambert, Iohn Frith, and to that notable work lately set forth by Iohn Fox, English man, of the lives and deaths of Martyrs within this Isle in this our age.

This servant of God Master Patrick Hamilton, being in his youth provided to reasonable honours and living (he was intituled Abbot of Fern) as one hating the world and the vanitie thereof, left Scotland, and passed to the Schools in Germany; for then the fame of the Universitie of Wittenberg was greatly divulgate in all Countreys: where by Gods providence he became familar with those lights and notable servants of Christ Jesus of that time, Martin Luther, Philip Melancthon, and the said Francis Lambert, did so grow and advance in godly knowledge, joyned with fervencie and integrity of life, that he was in admiration with many. The zeal of Gods glory did so eat him up, that he could not long continue to remain there, but returned to his countrey where the bright beams of the true light, which by Gods grace was planted in his heart, began most abundantly to burst forth, as well in publike as in secret; for he was (besides his godly knowledge) well learned

in Phylosophie, he abhorred Sophistrie, and would that the Text of Ari∣stotle should have been better understood, and more used in the Schools than then it was; for Sophistrie had corrupted all, as well in Divinitie, as in hu∣manitie. In short processe of time, the fame of his reasons and Doctrine troubled the Clergie, and came to the ears of Bishop Iames Betonne, of whom before we have made mention, who being a conjured enemy to Christ Jesus, and one that long hath had the whole regiment of this Realm, bare impatiently that any trouble should be made to the Kingdom of darknesse, whereof within this Realm he was the head. And therefore he so travelled with the said Master Patrike that he gat him to Saint Andrews, where after the conference of divers dayes he had his freedom and liberty. The said Bishop and his bloody Butchers, called Doctours, seemed to approve his Doctrine, and to grant that many things craved Reformation in the Eccle∣siasticall regiment. And amongst the rest, there was one that secretly con∣sented with him almost in all things, named, Frier Alexander Campbell,* 1.22 a man of good wit and learning, but yet corrupt by the world, as after we will hear: when the Bishops and Clergie had fully understood the minde and judgement of the said Master Patrick, and fearing that by him their king∣dom should be endamaged, they travailed with the King, who then was young,* 1.23 and altogether addict to their commandment, that he should passe in Pilgrimage to Saint Dothesse in Rosse, to the end that no inter∣cession should be made for the life of the innocent servant of God, who suspecting no such cruelty as in their hearts was conceived, remained still, (a lambe amongst the wolves) till that upon a night he was intercepted in his chamber, and by the Bishops Band was caried to the Castle, where that night he was kept, and upon the morrow after brought forth to Judgement, he was condemned to die by fire for the testimony of Gods Truth. The Articles for the which he suffered, were but of Pilgrimage, Purgatory, prayer to Saints, and for the dead, and such trifles. Albeit that matters of greater importance had been in question, as his Treatise which in the end we have added, may witnesse. Now that the condemnation of the said M. Patrike should have greater Authority, they caused the same to be subscribed by all those of any estimation that with them were present; and to make their number great, they took the subscription of children, if they were of the Nobility; for the Earle of Cassilles, which last deceased in France, then being but twelve or thirteene yeers of age, was compelled to subscribe his death, as himself did confesse. Immediately after dinner the fire was prepared before the old Colledge, and he led to the place of Execution, and yet men supposed that all was done but to give nnto him terrour, and to have caused him to have recanted, and have become recreant to those bloodie beasts; but God for his own glory; for the comfort of his servant, and for manifestation of their beastly tyrannie, had otherwise decreed; for he ••o strengthned his faithfull Witnesse, that neither the love of life, nor yet the fear of that cru∣ell death, could move him a jote to swerve from the truth once professed. At the place of execution, he gave to his servant who had been chamber∣lain to him of a long time, his Gown, his Coat, Bonnet, and such like gar∣ments, saying, These will not profit in the fire, they will profit thee; after this, of me thou canst receive no commoditie, except the example of my

death, which I pray thee bear in minde, for albeit it be bitter to the flesh▪ and fearfull before men, yet is it the entrance unto eternall life, which none shall possesse that denies Christ Jesus before this wicked generation. The innocent servant of God being bound to the stake, in the midst of some coales, some timber, and other matter appointed for the fire, a traine of powder was made, and set on fire, which gave to the blessed Martyr of God, a blaise, and scorched his left hand and that side of his face, but neither kin∣dled the wood nor yet the coales, and so remained the appointed to death in torment, till that men ran to the Castle again for more Powder, and fire wood more able to take fire, which at last being kindled, with loud voice, cried; Lord Iesus receive my spirit; How long shall darknesse overwhelm this Realme? And how long wilt thou suffer this tyrannie of men? The fire was slow, and therefore was his torment the more: But most of all was he grie∣ved by certain wicked men, amongst whom Campbel the black Frier (of whom we spake before) was principall, who continually cryed, Convert Heretick, Call upon our Lady, say, Salve Regina, &c. To whom he answered, Depart, and trouble me not,* 1.24 thou messenger of Satan. But while that the aforesaid Frier still roared, one thing in great vehemence he said unto him; Wicked man, thou knowest the contrary, and the contrary to me thou hast confessed; I appeale thee before the tribunall seat of Christ Iesus. After which, and other words, which well could not be understood nor marked because of the tumult, and vehemencie of the fire. The witnesse of Jesus Christ gate victory, after long sufferance, the last of February, in the yeere of God 1527. The said Frier departed this life within few dayes after, in what estate, we referre to the manifestation of the generall Day. But it was plainly known, that he died in Glasgow in a phrenzie, and as one despaired.

Now that all men may understand what was the singular erudition, and godly knowledge of the said M. Patrike Hamilton, we have inserted this his lit∣tle pithie Work, containing his Assertions and Determinations, concerning the Law, the Office of the same; concerning Faith, and the true Fruits there∣of; first by the said Master Patrike collected in Latine, and after translated into vulgar Language.

Of the Law.

THe Law is a Doctrine that biddeth good, and forbiddeth evill, as the Commandments here contained do specifie.

The ten Commandments.

THou shalt worship but one God. 2. Thou shalt make thee no Image to worship it. 3. Thou shalt not swear by his Name in vain. 4. Hold the Sabbath day holy. 5. Honour thy father and thy mother. 6. Thou shalt not kill. 7. Thou shalt not commit adultery. 8. Thou shalt not steal. 9. Thou shalt bear no false witnesse. 10. Thou shalt not desire ought that belongeth to thy neighbour.

* 2.1He that loveth God and his neighbour, keepeth all the Commandments of God.* 2.2 Love the Lord thy God with all thine heart, with all thy soul, and with all thy minde: this is the first and great Commandment. The second is like unto this, Love thy neighbour as thy self; in these two Commandments hang all the Law and Prophets.* 2.3 He that loveth God, loveth his neighbour: If any man say, I love God,* 2.4 and yet hateth his neighbour, he is a lyer: He that loveth not his brother

whom he hath seen, how can he love God whom he hath not seen? He that loveth his neighbour as himselfe, keepeth the whole Commandments of God. Whatsoever ye wovld that men should do unto you,* 2.5 even so do unto them, for this is the Law and the Prophets.* 2.6 He that loveth his neighbour, fulfilleth the Law; Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witnesse against thy neighbour, Thou shalt not desire, and so forth? If there be any other Commandment, all are comprehended under this say∣ing, Love thy neighbour as thy self.* 2.7 He that loveth his neighbour, keepeth all the Commandments of God, Rom. 13. Gal. 5. He that loveth God, loveth his neighbour,* 2.8 * 2.9 1 Joh. 4. Ergo, He that loveth God, keepeth all his Com∣mandments. He that hath the faith,* 2.10 loveth God; My Father loveth you, be∣cause ye love me, and believe that I came of God. He that hath the faith, keep∣eth all the Commandments of God;* 2.11 he that hath the faith, loveth God, and he that loveth God, keepeth all the Commandments of God. Ergo, He that hath faith,* 2.12 keepeth all the Commandments of God. He that keepeth one Commandment, keepeth them all. For without faith it is impossible to keep any of the Commandments of God;* 2.13 and he that hath faith, keepeth all the Commandments of God. Ergo, He that keepeth one Command∣ment of God, keepeth them all.

He that keepeth not all the Commandments of God, he keepeth none of them; he that keepeth one of the Commandments of God, he keepeth all: Ergo, He that keepeth not all the Commandments, he keepeth none of them. It is not in our power without grace to keep any of Gods Commandments. Without grace it is impossible to keep one of Gods Commandments, and grace is not in our power. Ergo, It is not in our power to keep any of the Commandments of God. Even so may you reason concerning the holy Ghost and faith. The Law was given us to shew us our sin. By the Law cometh the knowledge of sin;* 2.14 I knew not what sin meant, but through the Law. I knew not what lust had meant, except the Law had said, Thou shalt not lust. With∣out the Law sin was dead, that is, It moved me not, neither wist I that it was sin, which notwithstanding was sin, and forbidden by the Law. The Law biddeth us do that which is impossible for us; for it bids us keep all the Commandments of God, and yet it is not in our power to keep any of them. Ergo, It biddeth us do that which is impossible for us. Thou wilt say, Wherefore doth God command us that which is impossible for us? I answer, To make thee know, That thou art but evill, and that there is no re∣medy to save thee in thine own hand; and that thou maist seek remedy at at some other:* 2.15 For the Law doth nothing but command thee.

Of the Gospel.

THe Gospel is as much to say in our Tongue, as good Tydings, like as every one of these Sentences be.

• Christ is the Saviour of the world.
• Christ is our Saviour.
• Christ died for us.
• Christ died for our sins.
• Christ offered himself for us.
• Christ bare our sins upon his back.
• Christ bought us with his Blood.
• ...

• Christ washt us with his Blood.
• Christ came into the world to save sinners.
• Christ came into this world to take away our sins.
• Christ was the Price that was given for us and our sins.
• Christ was made Debtor for our sins.
• Christ hath paid our Debt, for he died for us.
• Christ hath made satisfaction for us, and for our sins.
• Christ is our Righteousnesse.
• Christ is our Wisedom.
• Christ is our Sanctification.
• Christ is our Redemption.
• Christ is our Satisfaction.
• Christ is our Goodnesse.
• Christ hath pacified the Father of Heaven.
• Christ is Ours, and all His.
• Christ hath delivered us from the Law, from the devill, and hell.
• The Father of heaven hath forgiven us for Christs sake.

Or any such other as declare unto us the mercies of God.

The nature of the Law, and of the Gospel.

The Law

• Sheweth us our sin.
• Sheweth us our condemnation.
• Is the word of ire.
• Is the word of despair.
• Is the word of displeasure.

The Gospel

• Sheweth us a remedy for it.
• Sheweth us our Redemption.
• Is the Word of Grace.
• Is the Word of Comfort.
• Is the Word of Peace.

A Disputation betwixt the Law and the Gospel.

The Law saith,

• Pay thy Debt.
• Thou art a desperate sinner.
• Thou shalt die.

The Gospel saith,

• Christ hath paid it.
• Thy sins are forgiven thee.
• Be of good comfort, thou art saved.

The Law saith,

• Make amends for thy sin.
• The Father of heaven is wrath with thee.
• Where is thy righteousnesse, goodnesse and satisfaction?
• Thou art bound and obliged unto me, the devil and hell.

The Gospel saith,

• Christ hath made it for thee.
• Christ hath pacified him with his Blood.
• Christ is thy righteousnesse, goodnesse, & satisfaction.
• Christ hath delivered thee from them all.

Of Faith.

FAith is to believe God, like as Abraham believed God, and it was counted to him for righteousnesse. He that believed God, believed his Word. To believe in him,* 2.16 is to believe his Word, and accompt it true that he speaketh:

he that believeth not Gods Word, he compteth him false, and a lyar, and believeth not that he may and will fulfill his Word, and so he denieth both the might of God, and himself. Faith is the gift of God: Every good thing is the gift of God.* 2.17 Faith is good; Ergo, Faith is the gift of God; The gift of God is not in our power: Faith is the gift of God, Ergo, Faith is not in our power. Without faith it is impossible to please God; all that cometh not of faith,* 2.18 is sin; for without faith, can no man please God. Besides that, he that lacketh faith, he trusteth not God; he that trusteth not God, trusteth not in his Word; he that trusteth not in his Word, holdeth him false, and a lyar; he that holdeth him false and a lyar, he believeth not that he may do that he promiseth, and so denieth he that he is God: O how can a man, be∣ing of this fashion, please God! No manner of wayes, yea suppose he did all the works of man and Angel.

All that is done in faith, pleaseth God. Right is the Word of God, and all his works in faith: Lord thine eyes look to faith; that is as much to say, as, Lord thou delightest in faith: God loveth him that believeth in him, how can they then displease him? He who hath faith, is just and good, and a good tree bringeth forth good fruit. Ergo, all that is done in faith, pleaseth God. Moreover, he that hath faith, beleeveth God; he that believeth God, believeth his Word; he that believeth his Word, wotteth well that he is true and faithfull, and cannot lie; but knoweth well that he both may and will fulfill his Word. How can he then displease him? For thou canst do no greater honour unto God, than to count him true. Thou wilt then say, That theft, murder, adultery, and all vices please God: No verily, for they cannot be done in faith; for a good tree beareth good fruit. He that hath faith, wotteth well that he pleaseth God; for all that is done in faith,* 2.19 pleaseth God; faith is a surenesse: Faith is a sure confidence of things which are hoped for, and a certainty of things which are not seen: The same spirit certifieth our spirit,* 2.20 that we are the children of God. Moreover, he that hath the faith, wotteth well that God will fulfill his Word: Ergo, faith is a surenesse.

A man justified by faith.

ABraham believed God,* 2.21 and it was imputed to him for righteousnesse; we suppose therefore that a man is justified (saith the Apostle) without the works of the Law. He that worketh not, but believeth in him that justifi∣eth the ungodly, his faith is counted unto him for righteousnesse. The just man liveth by faith, Abac. 2. Rom. 1.* 2.22 We know that a man that is justifi∣ed, is not justified by the works of the Law, but by the faith of Jesus Christ, and not by the deeds of the Law.

Of the faith of Christ.

THe faith of Christ is, To believe in him, that is, To believe in his Word, and to believe that he will help thee in all thy need, and deliver thee from all evill. Thou wilt ask me, What Word? I answer, The Gospel: he that believeth in Christ,* 2.23 shall be saved. He that believeth the son, hath everlasting life;* 2.24 Verily verily I say unto you, He that believeth in me, hath ever∣lasting life. This I write unto you, that believing in the Name of the Son of God, ye may know that ye have eternall life. Thomas, because thou hast seen me, thou believest, but happy are they that have not seen, and yet believe in me. All the

Prophets to him bear witnesse, That whosoever believeth in him, shall have remission of their sins. What must I do that I may be saved? the Apostle an∣swereth, Believe in the Lord Iesus Christ,* 2.25 and thou shalt be saved. If thou acknowledge with thy mouth that Jesus is the Lord, and believe in thine heart,* 2.26 That God raised him up from the dead, thou shalt be safe. He that believeth not in Christ, shall be condemned. He that believeth not the son, shall never see life, but the ire of God abideth upon him. The holy Ghost shal reprove the world of sin, because (saith Christ) they believe not in me. They that believe in Jesus Christ, are sons of God. Ye are all the sons of God, because ye believe in Jesus Christ. He that believeth in Christ the son of God,* 2.27 is safe. Peter said, Thou art Christ the son of the living God. Jesus an∣swered and said unto him, Happy art thou, Simon the son of Ionas, for flesh and blood hath not opened unto thee that, but my father which is in heaven. We have believed and known that thou art Christ, the son of the living God. I be∣lieve that thou art Christ the son of the living God, which should come into the world.* 2.28 These things are written that ye might believe that Jesus Christ is the son of God, and that in believing ye might have life. I be∣lieve that Jesus is the son of the living God. He that believeth God, be∣lieveth the Gospel. He that believeth God, believeth his Word, and the Gospel is his Word. Therefore he that believeth God, believeth his Go∣spel. As Christ is the Saviour of the world, Christ is our Saviour; Christ bought us with his Blood, Christ washed us with his Blood, Christ offered himself for us, Christ bare our sins upon his back. He that believeth not the Gospel, believeth not God; he that believeth not Gods Word, belie∣veth not himself; and the Gospel is Gods Word. Ergo, He that believeth not the Gospel, believeth not God himself. And consequently, they that believe not, as is above written, and such other, believe not God. He that believeth the Gospel shall be saved; Go ye into all the world, and preach the Gospel unto every creature,* 2.29 he that believeth and is baptized, shall be saved; but he that believeth not, shall be condemned.

A Comparison betwixt Faith and Incredulity.

Faith

• Is the root of all good,
• Maketh God and man friends,
• Bringeth God and man together.

Incredulity

• Is the root of all evill,
• Maketh them deadly foes,
• Bringeth them asunder.

All that proceedeth from Faith, pleaseth God. All that proceedeth from Incredulity, displeaseth God. Faith onely maketh a man good and righteous, Incredulity maketh him unjust and evill.

Faith onely maketh a man

• The Member of Christ,
• The Inheritor of heaven.
• The Servant of God.

Faith

• sheweth God to be a sweet Father.
• holdeth stiffe by the word of God.
• counteth God to be true.
• knoweth God.
• loveth God and his neighbour.
• onely saveth.
• extolleth God and his works.

Incredulitie

• maketh man a member of the devill.
• maketh him inheritour of hell.
• maketh him the servant of the devill.
• maketh God a terrible Judge.
• causeth man wander here and there.
• maketh him false and a liar.
• knoweth him not.
• loveth neither God nor neighbour.
• onely condemneth.
• extolleth flesh and her own deeds.

Of Hope.

HOpe is a trustie looking for of things that are promised to come unto us, as we hope the everlasting joy which Christ hath promised unto all that beleeve in him; we should put our hope and trust in God onely, and in no other thing.* 2.30 It is good to trust in God, and not in man. He that trust∣eth in his own heart, he is a fool; It is good to trust in God, and not in Princes: They shall be like unto Images that make them, and all that trust in them: He that trusteth in his own thoughts doth ungodly: Cursed be he that trusteth in man: Bid the rich men of this world that they trust not in their unstable riches, but that they trust in the liv••ng God: It is hard for them that trust in money to enter into the kingdom of God. Moreover, we should trust in him surely, that can help us,* 2.31 yea we should trust in him onely. Well is him that trusteth in God, and wo to them that trust him not. Well is the man that trusteth in God, for God shall be his trust: He that trusteth in him shall understand the truth. They shall all rejoyce that trust in thee, they shall all ever be glad, and thou wilt defend them.

Of Charitie.

CHaritie is the love of thy neighbour:* 2.32 The rule of Charity is, To do as thou wouldest were done unto thee; for Charitie esteemeth all alike, the rich and the poor, the friend and the foe, the thankfull and unthankfull, the kinsman and stranger.

A comparison betwixt Faith, Hope, and Charitie.

FAith cometh of the word of God: Hope, cometh of Faith; And Cha∣rity springeth of them both: Faith beleeves the word; Hope trusteth after that which is promised by the word; and Charity doth good unto her neighbour, through the love that she hath to God, and gladnesse that is with∣in her self. Faith looketh to God and his word: Hope looketh unto his gi••t and reward Charity looketh unto her neighbours profit; Faith receiveth

God. Hope receiveth his reward: Charity looketh unto her neighbour with a glad heart, and that without any respect of reward. Faith pertaineth to God onely; Hope to his reward; and Charity to her neighbour.

Of good Works.

* 2.33NO manner of works make us righteous: We beleeve that a man shall be justified without works. No man is justified by the deeds of the Law, but by the Faith of Jesus Christ; and we beleeve in Jesus Christ, that we may be justified by the Faith of Christ, and not by the deeds of the Law. If righteousnesse come by the Law, then Christ died in vain: That no man is justified by the Law, it is manifest, for a righteous man liveth by his Faith; but the Law is not of Faith. Moreover, since Christ the maker of heaven and earth; and all that therein is, behoved to die for us: We are compelled to grant, that we were so far drowned in sins, that neither the deeds, nor all the creatnres that ever God made or might make, might help us out of them: Ergo, No deeds nor works can make us righteous: No works make us unrighteous; for if any work made us unrighteous, then the contrary works would make us righteous. But it is proved that no works can make us righteous; Ergo, No works make us unrighteous.

Works make us neither good nor evil.

IT is proved that works neither make us righteous nor unrighteous. Ergo, No works neither make us good nor evil; for righteous and good are one thing, and unrighteous and evil, another. Good works make not a good man, nor evil works an evil man. But a good man maketh good works, and an evil man evil works; good fruit maketh not the tree good, nor evil fruit the tree evil. But a good tree beareth good fruit, and an evil tree evil fruit. A good man cannot do evil works, nor an evil man good works, for an evil tree cannot bear good fruit, nor a good tree evil fruit. A good man is good before he do good works, and an evil man is evil before he do evil works; for the tree is good before it bear good fruit, and evil before it bear evil fruit. Every man is either good or evil; either make the tree good, and the fruit good also; or else make the tree evil, and the fruit like∣wise evil. Every mans work is either good or evil; for all fruit is either good or evil. Either make the tree good and the fruit also, or else make the tree evil,* 2.34 and the fruit of it likewise evil. A good man is known by his works, for a good man doth good works, and an evil, evil works: Ye shall know them by their fruits: for a good tree bringeth forth good fruit, and an evil tree evil fruit. A man is likened to the tree, and his works to the fruit of, the tree. Beware of false Prophets which come unto you in sheeps cloa∣thing, but inwardly they are ravening wolves: ye shall know them by their fruit.

None of our works either save us nor condemne us.

IT is proved that no works make us either righteous or unrighteous, good or evil: but first we are good, before that we do good works and evil

before we do evil works: Ergo, No work either saveth us nor condemneth us. Thou wilt say▪ Then maketh it no matter what we do? I answer thee;* 2.35 Yes. For if thou do evil, it is a sure argument that thou art evil, and wantest Faith: If thou do good, it is an argument that thou art good, and hast Faith; for a good tree beareth good fruit, and an evil tree evil fruit. Yet good fruit maketh not the tree good, nor evil fruit the tree evil: So that man is good before he do good works, and evil before he do evil works. The man is the tree; the works are the fruit. Faith maketh the good tree; Incre∣dulity the evil tree: Such a tree such a fruit, such man works. For all that is done in Faith pleaseth God, and are good works: And all that is done without Faith displeaseth God, and are evil works. Whosoever thinketh to be saved by his works,* 2.36 denieth that Christ is our Saviour, and that Christ died for him; and finally all things that belongeth to Christ. For how is he thy Saviour, if thou mightst save thy self with thy works? Or to what end should he have died for thee, if any works of thine might have saved thee? What, is this to say Christ died for thee? Is it not that thou shouldst have died perpetually, and that Christ to deliver thee from death died for thee, and changed thy perpetuall death into his own death? for thou madest the fault, and he suffered the pain, and that for the love he had to thee, be∣fore ever thou wast born, when thou hadst done neither good nor evil. Now since he hath paid thy debt, thou diest not, no thou canst not, but shouldest have been damned, if his death were not. But since he was punished for thee thou shalt not be punished.* 2.37 Finally, he hath delivered thee from condemna∣tion, and desireth nothing of thee, but that thou shouldest acknowledge what he hath done for thee, and bear it in minde; and that thou wouldest help others for his sake both in word and deed, even as he hath helped thee, for nought, and without reward. O how ready would we be to help others, if we knew his goodnesse and gentlenesse towards us? he is a good and a gentle Lord, and he doth all things for nought. Let us, I beseech you, follow his footsteps, whom all the world ought to praise and worship. Amen.

He that thinketh to be saved by his works, calleth himself Christ.

FOr he calleth himselfe a Saviour, which appertaineth to Christ onely. What is a Saviour? But he that saveth. And thou sayest, I save my selfe, which is as much to say, as, I am Christ; for Christ is onely the Saviour of the world. We should do no good works to the intent to get the inheritance of heaven or remission of sins through them. For whosoever beleeveth to get the inheritance of heaven, or remission of sins through works, he beleeveth not to get that for Christs sake. And they who beleeve that their sins are not forgiven them, and that they shall not be saved for Christs sake, they be∣leeve not the Gospel; for the Gospel saith. Thou shalt be saved for Christs sake; Sins are forgiven you for Christs sake. He that beleeveth not the Gospel, beleeveth not God: And consequently, they that beleeve to be saved by their works, or to get remission of sins by their own deeds, be∣leeve not God, but account him a liar, and so utterly deny him to be God. Thou wilt say,* 2.38 Shall we then do no good works? I say not so: But I say, we should do no good works,* 2.39 to the intent to get the kingdom of heaven, or remission of sins; for if we beleeve to get the inheritance of heaven

through good works, then we beleeve not to get it through the promise of God. Or if we think to get remission of our sins, by good works, we believe not that they are forgiven us by Christ, and so we count God a liar; for God saith, Thou shalt have the inheritance of heaven for my Sons sake. You say,* 2.40 It is not so, but I will gain it through mine own works. So I condemn not good works, but I condemn the false trust in any works, for all then works that a man putteth confidence in, are therewith intoxicate or impoy∣soned, and become evil. Wherefore do good works, but beware thou do them not to get any good through them, for if thou do, thou receivest the good, not as the gift of God, but as a debt unto thee, and makest thy self fel∣low with God, because thou wilt take nothing from him for nought. What? needeth he any thing of thine, who giveth all things, and is not the poorer? Therefore do nothing to him, but take of him, for he is a gentle Lord, and with a gladder heart will give us all things that we need, then we take it of him. So that if we want any thing, let us blame our selves. Presse not then to the inheritance of heaven, through presumption of thy good works; for if thou doest,* 2.41 thou countest thy self holy and equall unto him, because thou wilt take nothing of him for nought; And so shalt thou fall as Lucifer fell from heaven for his pride.

Thus ends M. Patricks Articles. And so we return to our History. When those cruell wolves had (as they supposed) clean de∣voured the prey, they found themselves in worse case then they were before; for then within S. Andrews, yea, almost within the whole Realm (who heard of that fact) there was none found who began not to inquire,* 2.42 wherefore M. Patrike Hamilton was burnt, and when his Articles were rehearsed, Question was holden, if such Articles were necessary to be beleeved, under the pain of damnation. And so within short space, many began to call in doubt, that which before they held for a certain verity, insomuch that the University of S. Andrews and S. Leonards Colledge, principally by the labours of Master Gawin Logy,* 2.43 the Novises of the Abbey, and by the sub-Prior, began to smell somewhat of the verity, and to espie the vanity of the received Superstition; yea, within few yeers after began both black and gray Friers publikely to Preach against the pride and idle life of Bishops,* 2.44 and against the abuses of the whole Ecclesi••sticall estate; amongst whom was one called Will. Arith••; who in a Sermon preached in Dundie, spake somewhat more liberally against the licentious life of the Bishops, then they could well bear. He spake fur∣ther against the abuse of cursing and of Miracles. The Bishop of Brechain, having his Parasites and Jack-men in the Towne, buffeted the Frier, and called him Hereticke. The Frier impatient of the injury received, past to S. Andrews,* 2.45 and did communicate the heads of his Sermon with Master Iohn Mair, whose word then was holden as an Oracle, in matters of Reli∣gion; and being assured of him, than such Doctrine might well be defend∣ed, and that he would defend it, for it contained no Heresie. There was one day appointed to the said Frier, to make repetition of the same Sermon: and advertisement was given to all such as was offended at the former, to be pre∣sent. And so in the Parish Church of S. Andrews upon the day appointed▪ appeared the said Frier, and had amongst his Auditors, M. Iohn Mair, M. George Lockart, the Abbot of Gambuskeneth, M. Patricke Hepburn Prior of Saint Andrews, with all the Doctours, and Masters of the Universities.

The theme of his Sermon was; Verity is the strongest of all things. His discourse of cursing was▪ That if it were warily used, it were the most fearfull thing upon the face of the earth;* 2.46 for it were the very separation of man from God; but that it should not be used rashly, and for every light cause, but onely against open and incorrigible sinners: but now; said he, the avarice of Priests, and the ignorance of their Office, hath caused it altoge∣ther to be vile-pended. For the Priest (saith he) whose Duty and Office is to pray for the people, standeth up on Sunday, and cryeth, Anne has lost her Spindle; There is a Flail stollen behinde the barne; The goodwife on the other side of the gate hath lost a horne spoon; Gods curse and mine I give to them that knoweth of thy goods, and restoreth them not. How the people mocked their cursing, he further told a merry tale, How after a Sermon that he made at Dumfermeling, he came to a house where gossips were drinking their Sundayes penny; and he being drie, asked drink; Yes Father (said one of the gossips) ye shall have drinke, but ye must first re∣solve one doubt which is risen among us, to wit, What servant will serve a man best at least expences? The good Angel, said I, who is mans keeper, who maketh good service without expences. Tush, said the gossip, we mean no such high matters; we mean, What honest man will do greatest service for least expences. And while I was musing (said the Frier) what that should mean, she said, I see, father, that the greatest Clerks are not the wisest men. Know ye not how the Bishops and their Officials serve us husband∣men, Will they not give to us a letter of cursing for a plack, to last for a yeare, to curse all that look over our ditch, and that keep our Corne bet∣ter nor the sleeping boy that will have three shillings of Fee, a shirt, and a pair of shooes in the yeer. And therefore if their cursing do any thing, we hold the Bishops the cheapest servants in that behalf, that are within the Realme. As concerning Miracles,* 2.47 he declared what deligence the an∣cients took to try true miracles from false. But now, said he, the greedi∣nesse of Priests not onely receive false miracles, but also they cherish and hire knaves for that purpose, that their Chappels may be the better re∣nowned, and Offerings may be augmented. And thereupon are many Chappels founded, as that if our Lady were mightier, and that she took more pleasure in one place than in another; As of late dayes our Lady of Karsgreng hath hopped from one green hillock to another: But honest men of Saint Andrewes (said he) if ye love your wives and daughters, hold them at home, or else send them in good honest company; for if ye knew what miracles were wrought there, ye would neither thank God nor our Lady. And thus he meerly tanted their Priests of whoredome and adultery used at such devotion.

Another Article was judged more hard; for he alleadged the common Law, That the Civill Magistrate might correct the Church-men, and de∣prive them of their Benefices for open vices. Another day the same Fri∣er made another Sermon of the Abbot of Unreason, unto whom, and whose Laws; he compareth Prelats of that age; for they were subject to no Laws, no more than was the Abbot of Unreason. And among other things, he told such a merry jest: There was, said he, a Prelate, or at least a Prelats Peere, a true servant to the King of Love, who upon a night after

Supper, asked of his Gentlemen, by the faith that they ought to the king of Love, that they truely declare how many sundry women every one of them had, and how many of them were mens wives. One answered, He had lien with five, and two of them were married. The other answered, I have had seven, and three of them are married. It came last to my Lord Abbot him∣self, who making it very nice for a little space, gave in the end a plain con∣fession, and said, I am the youngest man, and yet have I had the round do∣zen, and seven of them are mens wives. Now said the Frier, This god and king of Love, to whom our Prelates do homage, is the master devill of hell, from whom such fruits and works do proceed. This Frier was known by his proper tokens to have been Prior Patrike Hepburne, now Bi∣shop of Murray, who to this day hath continued in the profession that he hath made to his god and king of love.

It was supposed, notwithstanding this kinde of preaching, that this Frier remained Papist in his heart: For the other Friers fearing to lose the Bene∣diction of the Bishops, to wit, Their Malt and their Meale, and their other appointed Pensions, caused the said Frier to flie to England, where for de∣fence of the people and Papistry, he was cast into prison at King Henries commandment. But so it pleased God to open the mouth of Balaams own Asse to cry out against the vitious lives of the Clergie of that age.

Shortly after this, new consultation was taken there that some should be burnt; for men began liberally to speak. A merry Gentleman named Iohn Lindsey, familiar to Bishop Iames Betonne, standing by when consultation was had, said, My Lord, If ye burne any more, except ye follow my coun∣sell, ye will utterly destroy your selves; if ye will burne them, let them be burnt in hollow Cellars; for the smoke of Master Patrike Hammilton hath infected as many as it blew upon. Thus it pleased God that they should be tanted in their own face. But here followeth the most merry of all: One Alexander Furrour, who had been imprisoned seven yeers in the Tower of London, Sir Iohn Dungwaill (according to the charity of Church-men) en∣tertained his wife, and wasted the poor mans substance; for the which cause at his returning, he spake more liberally of Priests, then they could bear: And so was he declared to be accused for heresie, and called to his answer to Saint Andrewes, he leapt up merrily upon the Scaffold, and casting a gam∣bade, said,* 2.48 Where are the rest of the Players? Master Andrew Olyphant of∣fended therewith, said, It shall be no Play to you, Sir, before ye depart, and so began to reade his Accusation; the first Article whereof was, That he de∣spised the Masse. His answer was, I heare more Maffes in eight dayes, than three Bishops there sitting say in a yeare. Accused secondly of the contempt of the Sa∣craments. The Priests, said he, were the most common contemners of Sacra∣ments, and specially of Matrimony. And that he witnessed by many of the Priests there present, and named the mans wife with whom they had med∣led, and especially Sir Iohn Dungwaill, who had seven yeers together abu∣sed his own wife, and consumed his substance; and said, because I complain of such injuries, I am here summoned and accused as one that is worthy to be burnt: For Gods sake, said he, will ye take wives of your own, that I and others whom ye have abused, may be revenged upon you. Then Bishop Gawin Dumbar, named the old Bishop of Aberdein, thinking to justifie him∣self

before the people, said, Carle, thou shalt not know my wife. The said Alexander answered, My Lord, ye are too old, but with the grace of God I shall drink with your daughter or I depart, and thereat was smiling of the best, and loud laughter of some, for the Bishop had a daughter married with Andrew Balfour in that Town. Then the Bishop bade away with the carle. But he answered, Nay, I will not depart this hour, for I have more to speak against the vices of Priests, than I can expresse this whole day. And so after divers purposes, they commanded him to burn his Bill. And he demanding the cause, they said, Because ye have spoken these Articles whereof ye are accused. His answer was, The great devill beare them away that first and last said them; and so he took the Bill, and chawing it, he spat it in Master Andrew Olyphants face, saying, Now burn it or drown it, whether ye wil, ye hear no more of me. But I must have some∣what of every one of you, to begin my pack againe, which a Priest and my wife, a Priests whore, have spent. And so every Prelat and rich Priest, glad to be quit of his evill, gave him somewhat, and so departed he, for he understood nothing of Religion. But so fearfull it was then to speak any thing against Priests, that the least word spoken against them, yea, albeit it was spoken in a mans sleep, was judged Heresie, and that was pra∣ctised upon Richard Carmichell, yet living in Fyfe, who being young, and Singer in the Chappel Royal of Sterelin, happened in his sleep to say, The devill take away the Priests, for they are a greedy pack. He therefore ac∣cused by Sir George Clapperton, Dean of the said Chappel, was compelled forthwith to burne his Bill. But God shortly after raised up against them stronger Champions: For Alexander Seton,* 2.49 a black Frier, of good learn∣ing and estimation, began to blame the corrupt doctrine of Papistry. For the space of a whole Lent, he taught the Commandment onely, ever beat∣ing in the ears of his auditors, That the Law of God had of many yeers not been truely taught: for mens Tradition had obscured the purity of it. These were his accustomed Propositions; 1. Christ Jesus is the end and perfection of the Law. 2. There is no sin, where Gods Law is not violated. 3. To satisfie for sins, lies not in mans power; but the remission thereof cometh by unfained Repentance, and by faith apprehending God the Fa∣ther mercifull in Jesus Christ his Son. While oftentimes he puts his audi∣tors in minde of this and the like Heads; he maketh no mention of Pur∣gatory, Pardons, Pilgrimage, prayer to Saints, nor of such trifles. The dumb Doctors, and the rest of that forsworne rabble began to suspect him, and yet said they nothing publikely, till Lent was ended. And he pas∣sed to Dundie: And then one in his absence, hired to that purpose, openly condemned the whole Doctrine that before he had taught. Which com∣ing to the ears of the said Frier Alexander, then being in Dundie, without delay he returned to Saint Andrewes,* 2.50 caused immediately to toll the Bell, and to give signification that he would preach, as that he did indeed, in the which Sermon he affirmeth (and that more plainly than at any other time) whatsoever in all his whole Sermons he had taught before, the whole Lent past; adding, That within Scotland there were no true Bishops, if that Bishops should be known by such notes and vertues as S. Paul requires in Bishops. This delation flew with wings to the Bishops ears, who with∣out

further delay sent for the said Friar Alexander, who began sharply to accuse that he had so ••landerously spoken of the dignitie of Bishops, as to say, That it behoved a Bishop to be a Preacher or else he were but a dumb dog, and fed not the flock, but fed his own bellie. The man being witty, and minding that which was his most assured defence, said, My Lord▪ The reporters of such things are manifest liars. Whereat the Bishop re∣joyced, and said, Your answer pleaseth me well; I never could think of you that ye would be so foolish as to affirm such things: Where are the knaves that have brought me this tale? Who comparing and affirming the same that they did before, he still replyed, That they were liers. But while the witnesses were multiplied, and men were brought to attention, he turned him to the Bishop, and said, My Lord, ye may hear and consi∣der, what ears these Asses have,* 2.51 who cannot discern betwixt Paul, Esay, Za∣chary, and Malachy, and Frier Alexander Seton. In very deed, My Lord, I said, That Paul saith, It behoveth a Bishop to be a Teacher; Esay said, That they that fed not the flock are dumb dogs; and Zachary saith, They are idle Pastors: I of mine own head affirmed nothing, but declared what the Spirit of God before pronounced: At whom, my Lord, if ye be not offended, justly ye cannot be offended at me. And so yet again, my Lord, I say, That they are manifest liars that reported unto you that I said, That ye and others that preach not, are no Bishops, but belly-gods. Albeit after that the Bishop was highly offended, as well at the scoffe and bitter mock, as at the bold liberty of that learned man, yet durst he not hazard for that present, to execute his malice conceived. For nought only feareth he the learning, and bold spirit of the man, but also the favour that he had, as well of the people, as of the Prince, King Iames the fifth,* 2.52 with whom he had good credite, for he was at that time his Confessor, and had exhorted him to the fear of God, to the meditation of Gods Law, and unto purity of life.* 2.53 But the said Bishop, with his complices, fore∣seeing what danger might come to their estate, if such familiarity should continue betwixt the Prince and a man so learned, and so repugning to their affections, laboureth by all means to make the said Frier Alexander odious unto the King, and easily found the means by the gray Friers (who by their hypocrisie deceived many) to traduce the innocent as an Here∣tick. This accusation was easily believed of the young Prince; who being much given to the lusts of the flesh, abhorred all counsell that re∣pugned thereto. And because he did remember what a terrour the ad∣monitions of the said Alexander was unto his blinded conscience, with∣out resistance he subscribed to their accusation, affirming that he knew more then they did in that matter. For he understood well enough that he smelled of the new Doctrine, by such things as he had shewed to him under Confession. And therefore he promised that he should follow the counsell of the Bishops in punishing of him, and of all others of that Sect. These things understood by the said Alexander, as well by the information of his friends and familiars, as by the strange countenance of the King unto him; provideth the next way to avoid the fury of a misled Prince, and so in his habit he departeth the Realme; and coming to Berwicke, wrote back again to the King his Complaint and Admo∣nition;

The very Tenour and Copy whereof followeth, and is this.

MOst gracious Soveraigne Lord,* 3.1 under the Lord and King of all, of whom onely thy Highnesse and Majestie hast power and authority, to exercise Justice within this thy Realme under God, who is King and Lord of all Realms, and thy Majestie, and all mortall kings are but onely servants unto that onely immortall Prince, Christ Jesus, &c.

It is not, I wot, unknowne to thy gracious Highnesse, how that thy Majesties some∣time servant and Orator (and ever shall be to my lives end) is departed out of thy Realm, unto the next adjacent of England; neverthelesse, I believe the cause of my departing is unknown to thy gracious Majesty: Which onely is, Because the Bishops and Church-men of thy Realm have had heretofore such authority upon thy subjects, that apparently they were ra∣ther King, and thou the subject; which unjust Regiment is of it self false, and contrary to holy Scripture, and Gods Law. Then thou art the King and Master, and they thy subjects, which is very true, and testified ex∣presly by the Word of God. And also because they will give no man of any degree or state (whom they often call Hereticks) audience, time, nor place to speak and have defence, which is against all Law, both the old Law (called the Law of Moses) and the new Law of the Gospel. So that if I might have had audience and place to speak, and have shewed my just defence, conformable to the Law of God, I should never have fled to any other Realm, suppose it should have cost me my life. But because I belie∣ved that I should have no audience, nor place to answer (they are so great with thy Majestie) I departed not doubting, but moved of God, unto a better time▪ that God illuminate thy Majestie, even to give every man au∣dience (is thou shouldst and mayst, and is bound by the Law of God) who are accused to the death. And to certifie thy Highnesse that these are no vain words, but of deed and effect, here I offer me to thy Majestie to come in thy Realme again, so that thy Majestie will give me audience, and hear what I have for me of the Law of God: and cause any Bishop or Abbot, Friar or Secular, which is most cunning (some of them cannot reade their Mattins, who are made Judges of Heresie) to impugne me by the Law of God; and if my part be found wrong, thy Majestie being pre∣sent and Judge, I refuse no pain worthy or condigne for my fault. And if that I convince them by the Law of God, and that they have nothing to lay to my charge, but the law of man, and their own inventions to uphold their own glory and pridefull life, and daily scourging of thy poor sub∣jects▪ I refer my self to thy Majestie as Judge, Whether he hath the victory that holds him at the Law of God, which cannot fail, or be false, or they that holds them at the Law of man, which is very oft plain contrary, and against the Law of God; and therefore of necessity false, and full of lies. For all things that is contrary to the veritie (which is Christ and his Law) is of necessity a lie. And to witnesse that this comes of all my heart, I shall remain at Berwike while I get thy Majesties answer, and shall without fail return, having thy hand write, that I may have audience, & place to speak. No more I desire of thee, whereof if I had been sure, I should never

have departed; and that thou mayst know the truth thereof, if fear of the justnesse of my Cause, or dread of persecution for the same, had moved me to depart, I could not so pleasantly revert, onely distrust was the cause of my departing. Pardon me to say that which lieth to thy Majesties charge. Thou art bound by the Law of God (suppose they falsly lie, say∣ing it pertaineth not to thy Majestie to intermeddle with such matters) to cause every man in any case accused of his life, to have their just defence & their accusers produced conform to their own law. They blinde thy Ma^tie eyes, that knows nothing of thy law: but if I prove not this out of their own law, I offer me to the death. Thy Ma^tie therefore by experience, may daily learn (seeing they neither fear the King of Heaven, as their lives testi∣fie, neither thee their Naturall Prince, as their usurped power in their acti∣ons shews) why thy Highnes should be no longer blinded. Thou maist consider that they pretend nothing else, but onely the maintenance and up∣holding of their barded mules, augmenting of their insatiable avarice, and continuall overthrowing and swallowing up thy poore subjects; neither preaching nor teaching out of the Law of God (as they should) the rude ignorant people, but contend who may be most high, most rich, and neer∣est thy Majesty; to put thy Temporal Lords and Lieges out of thy counsell and favour, who should be, and are most tender servants to thy Maje∣sty in all time of need, to the defence of thee and thy Crown: And where they desire thy Majesty to to put out thy Temporal Lords and Lieges, be∣cause they despise their vitious life, What else intend they, but onely thy death and destruction, as thou maist easily perceive: suppose they colour their false intent and minde with the pursuit of heresie; for when thy Ba∣rons are put downe, What art thou but the king of Land, and not of men, and then of necessity must be guided by them: and there (no doubt) where a blinde man is guide, must be a fall in the mire. Therefore let thy Maje∣sty take boldnes and authority, which thou hast of God, and suffer not their cruell persecution to proceed, without audience given to him that is accused, and just place of defence: and then, no doubt, thou shalt have thy subjects hearts, and all that they can or may do in time of need, tranquili∣ty, justice, and policy, and finally, the Kingdom of the heavens. May it please you to give one Copy of this to the Clergie, and keep the Original, and thy Majestie shall have experience, if I go against one word that I have spoken. I shall daily make my hearty devotion for thy Majestie, and for the prosperity and welfare of thy body and soul. I doubt not but thy gracious Highnesse will give answer to this Letter, unto the Presenter of it unto thy Highnesse.

At Berwike,

by thy Highnesse servant and Orator. Sic subscribitur, Alexander Seton.

This Letter was delivered to the Kings own hands, and of many read; but what could greatly avail, where the pride and corruption of Prelats commanded what they pleased; and the flattery of Courtiers fostered the unadvised Prince in all dissolutenesse, by which means they made him ob∣sequious unto them.* 3.2 From the death of that constant Witnesse of Jesus Christ, M. Patrike Hammilton, God disclosing the wickednesse of the wic∣ked, as before we have heard. There was one Forrest of Linlytquow taken,

who after long imprisonment in the said Tower of S. Andrews was ad∣judged to the fire, by the ••aid Bishop Iames Betonne and his Doctors, for no other crime,* 3.3 but because he had a new Testament in English. Further of that History we have not, except that he died constantly, and with great pa∣tience at S. Andrews. After whose death th•• flame of Persecution ceased, till the death of M. Norman Gurlaw, the space of ten yeeres,* 3.4 or thereabout, not that the bloody beasts ceased by all means to suppresse the lyght of God, and to trouble such as in any sort were suspected to abhorre their corruption; but because the Realme in these times was troubled with in∣testine and cruell warres, in the which much blood was shed; first at Mel∣rosse, betwixt the Dowglas and Balclench, in the yeere of God 1526. the 24. day of July: Next at Lynlythcow, betwixt the Hamiltons and the Earle of Lenox, who was sisters son to the Earle of Arran▪ where the said Earle with many others lost his life, the thirteenth day of September, in the same yeere: And last, betwixt the King himself and the foresaid Dowglas, whom he banished the Realme, and held him in exile during his whole dayes. By reason of these, we say, and of other troubles, the Bishops and their bloody bands could not finde the time so favourable unto them as they required, to execute their Tyrannie.

In this middle time,* 3.5 so did the wisedome of God provide, that Henry the eight,* 3.6 King of England, did abolish from his Realme the name and authority of the Pope of Rome,* 3.7 commanded the Bible to be read in English, suppressed the Abbeys and other places of Idolatry, with their Idols, which gave great hope to divers Realmes, that some godly Reformation should thereof have ensued: And therefore from this our Countrey did divers learned men, and others that lived in feare of Persecution, repaire to that Realme, where albeit they found not such purity as they wished (and therefore divers of them sought other countreys) yet they escaped the tyrannie of mercilesse men, and were reserved to better times, that they might fructifie within his Church in divers places and parts, and in divers vocations. Alexander Setonne remained in England, and publikely (with great praise and comfort of many) taught the Gospel in all since∣rity certain yeers. And albeit the craftinesse of Gardner Bishop of Win∣chester and of others, circumvented the said Alexander, so that they caused him at Pauls Crosse, to affirme certaine things that repugned to his for∣mer Doctrine: yet it is no doubt but that God potently had assisted him in all his life,* 3.8 and that also in his death (which shortly after followed) he found the mercy of his God, whereupon he ever exhorted all men to de∣pend. Alexander Alaesius, Master Iohn Fyfe, and that famous man Do∣ctor Machabeus departed unto Dutchland, where by Gods providence they were distributed to severall places. Makdowell for his singular prudence,* 3.9 besides his Learning and Godlinesse, was elected borrow-Master in one of their steads. Alaesius was appointed to the Universitie of Lipsia,* 3.10 and so was Master Iohn Fyfe,* 3.11 where for their honest behaviour and great erudi∣tion they were holden in admiration with all the godly. And in what ho∣nour, credit, and estimation Doctour Machabeus was,* 3.12 with Christian, king of Denmark, Cawpmanhowen and famous men of divers nations can te∣stifie. This did God provide for his servants,* 3.13 and did frustrate the expe∣ctation

of these bloody beasts, who by the death of one (he meanes M. Patrick Hamilton) in whom the lyght of God did clearly shine, intended to have suppressed Christs Trueth for ever within this Realme, but the contrary had God decreed: for his death was the cause (as is said) that many did awake from the deadly sleep of ignorance; and so did Jesus Christ the onely true Lyght shine unto many, for the way taken of one. And albeit that these notable men did never after (M. Iohn Fyfe onely ex∣cepted) comfort their countrey with their bodily presence, yet made he them fructifie in his Church, and raised them up Lyghts out of darknesse, to the praise of his own mercy, and to the just condemnation of them that then ruled; To wit, of the King, Counsell, and Nobility, yea, of the whole people, who suffered such notable personages without crimes, counted to be unjustly persecuted, and so exiled; others were after even so dealt withall, but of them we shall speak in their own place.

No sooner gate the Bishops opportunity (which alwayes they sought) but so soon renewed they the battell against Jesus Christ. For the afore∣said leprous Bishop in the yeere of God 1534.* 3.14 caused to be summoned Sir William Kyrk,* 3.15 Adam Dayis, Henry Kernes, Iohn Stewart of Leyth, with divers others, such as Master William Iohnston Advocate, Master Henry Henderson, Schoole-master of Edenburgh, of whom some compeered in the Abbey Kyrk of Halyrud-house, and so abjured, and publikely burnt their Bills: others compeered not, and therefore was exiled. But in judgement were produced two, to wit, David Straton, a Gentleman, and Master Norman Gowrlay, a man of reasonable erudition, of whom we may shortly speak. In Master Norman appeared knowledge, albeit joyned with weaknesse; But in David Straton could onely be espied for the first; a hatred against the pride and avaritiousnesse of Priests, for the cause of his delation was, he had made to himselfe one Fish-boat to go to the sea; The Bishop of Murray, then being Prior of Saint Andrews, and his agents, urged him for the tythe thereof; His answer was, If they would have tythe of that which his servants wan in the sea,* 3.16 it were but reason that they should come and receive it where they got the stocke, and so as it was constantly affirmed, he caused his servants to cast the tenth fish in the sea again: Processe of cursing was laid against him for not paying such tythes, which when he contemned, he was summoned to answer for Heresie. It troubled him vehemently, and therefore he began to frequent the compa∣ny of such as were godly; for before he had been a man very stubborne, and one that despised all reading (chiefly of those things that were godly) but miraculously, as it were, he appeareth to be changed, for he delighteth in nothing but in hearing of reading (for himselfe could not reade) and was a vehement exhorter of all men to concord and quietnesse, and the con∣tempt of the world. He frequented much the company of the Laird of Dun Areskin, whom God in those daies had marvellously illuminated: upon a day as the Laird of Lawriston that yet liveth, then being a young man, was reading unto him in the New Testament, in a certain quiet place in the fields, as God had appointed, he chanced to read these Sentences of our Master Jesus Christ; He that denieth me before men, or is ashamed of me in the midst of this wicked generation, I will deny him in the presence of my Father,

and before his Angels. At which words, he suddenly being as one revi∣ved, cast himselfe upon his knees, and extending both hand and visage constantly to the heaven a reasonable time, at length he burst forth in these words; O Lord, I have been wicked, and justly mayest thou withdraw thy grace from me: but Lord, for thy mercies sake, let me never deny thee, nor thy Trueth, for fear of death or corporall paine. The issue declared that his prayer was not vain; for when he with the aforesaid Master Nor∣man, was produced in judgement in the Abbey of Halyrud-House, the King himselfe (all clad in red) being present,* 3.17 great labour was made, that the said David Straton should have recanted, and burnt his Bill: But he ever standing at his defence, alleadging that he had not offend∣ed, in the end was adjudged to the fire, and then when he perceived the danger, asked grace at the King (which he would willingly have granted unto him) the Bishops proudly answered,* 3.18 That the Kings hands were bound in that case, and that he had no grace to give, to such as by their Law were condemned. And so was he with the said Master Norman, after dinner, upon the seven and twentieth day of Au∣gust, in the yeere of our Lord 1534. aforesaid, led to a place besides the roode of greene side:* 3.19 and there they two were both hanged and burnt, according to the mercy of the Papisticall Church. To that same diet were summoned as before we have said, others of whom some escaped in∣to England, and so for that present escaped the death. This their tyranny, notwithstanding, the knowledge of God did wonderfully increase within this Realme, partly by reading, partly by brotherly conference which in those dangerous dayes was used to the comfort of many; but chiefly by Merchants and Mariners, who frequenting other countreys, heard the true Doctrine affirmed, and the vanity of the Papisticall Religion openly re∣buked: Amongst whom were those of Dondie and Lieth principals, against whom was made a very strait inquisition, by David Beton, cruell Cardi∣nall. And divers were compelled to abjure and burne their Bills,* 3.20 some in Saint Andrews, and some at Edinburgh. About the same time, Captaine Iohn Berthwick Provost of Lithcow, was burnt in figure, but by Gods providence escaped their furie.* 3.21 * 3.22 And this was done for a spectacle, and triumph to Mary of Lorraine, lately arrived from France, as wife to Iames the fifth King of Scots: what plagues she brought with her, and how they yet continue, such as are not blinde may manifestly see. The rage of these bloody beasts proceeded so farre, that the Kings Court it selfe escaped not that danger; for in it divers were suspected, and some accused. And yet ever did some lyght burst out in the midst of darknesse; for the trueth of Christ Jesus entred even into the Cloisters as well of Friars and Monks as of Channons. Iohn Lyn, a gray Frier, left his hypocriticall habit, and the den of those murtherers, the gray Friers. A black Frier, called Frier Killor, set forth the History of Christs passion in forme of a Play, which he both Preached and practised openly in Sterlin, the King himselfe being present upon a Good-Friday in the Morning, in the which all things were so lively expressed, that the very simple people under∣stood and confessed, That as the Priests and obstinate Pharisees perswa∣ded the people to refuse Christ Jesus, and caused Pilate to condemne him;

So did the Bishops, and men called Religious, blinde the people, and perswade Princes and Judges to persecute such as professe Christ Jesus his blessed Gospel. This plain speaking so inflamed the hearts of all that bare the Beasts mark, that they ceased not, till the said Friar Kill••r, and with him Frier Beaverege, Sir Duncane Symson, Robert Forester Gentleman, and Deane Thomas Forrat, Channon regular, and Vicar of Dolour, a man of upright life,* 3.23 who altogether were cruelly murthered in one fire upon the Castle hill the last of February, in the yeere of our Lord 1538.* 3.24 This cruelty was used by the aforesaid Cardinall, the Chancellour, the Bishop of Glasgow, and the incestuous Bishop of Dumblane. After that this cruelty was used in Edinburgh upon the Castle hill, to the effect that the rest of the Bishops might shew themselves no lesse fervent to suppresse the lyght of God,* 3.25 then he of S. Andrews was, were apprehended two of the Diocesse of Glasgow; The one named Ieronimus Russell,* 3.26 a gray Frier, a young man, of a meeke nature,* 3.27 quicke spirit, and good Learning; And one Alexander Kennedie, who passed not eighteen yeers of age, one of excellent wit in vulgar Poesie. To assist the Bishop of Glasgow in that cruell judgement, or at least to dip his hands in the blood of the Saints of God, were sent Master Iohn Lawd••r, Master Andrew Olyphant, and Frier Meitman, servants of Satan, apt for that purpose; The day appointed to the cruelty approa∣ched; The two poore Saints of God were presented before those bloody butchers, grievous were the crimes that were laid to their charge: Ken∣nedie at the first was faint, and gladly would have recanted: but while the place of repentance was denied unto him▪ the spirit of God, which is the spirit of all comfort, began to work in him; yea, the inward comfort began to burst forth, as well in visage, as in tongue and word, for his countenance began to be cheerfull, and with a joyfull voice upon his knees he said,* 3.28 O eternall God, how wonderfull is that love and mercy that thou bearest unto mankinde, and unto me the most caitife and miserable wretch above all others; For, even now, when I would have denied thee, and thy Son, our Lord Iesus Christ my onely Saviour, and so have cast my self into everlasting damnation; Thou by thine own hand hast pulled me from the very bottome of hell, and made me to feele that heavenly comfort, which takes from me that ungodly feare wherewith before I was oppressed. Now I defie death, do what ye please; I praise my God, I am ready. The godly and learned Ieronimus, railed upon by these godlesse Tyrants,* 3.29 answered; This is your houre, and power of darknesse; Now sit ye as Iudges, and we stand wrongfully accused, and more wrongfully to be condemned; but the day shall come, when our innocencie shall appeare, and that ye shall see your own blindnesse, to your everlasting confusion. Go forward, and fulfill the measure of your iniquity. While that these servants of God thus behaved themselves, a variance ariseth betwixt the Bishop and the beasts that came from the Cardinall; For the Bishop said, I thinke it better to spare these men,* 3.30 then to put them to death: Whereat the idiot Doctors of∣fended, said, What will ye do my Lord? will ye condemne all that my Lord Cardinall and the other Bishops and we have done? If so ye do, ye shew your selfe enemy to the Church and us, and so we will repute you, be ye assured. At which words, the faithlesse man afraid, adjudged the innocents to die, according to the desire of the wicked. The meeke and gentle Ieronimus Russell

comforted the other with many comfortable sentences, oft saying unto him, Brother, fear not, more mighty is he that is in us, than he that is in the world: the pain that we shall suffer is short, and shall be light; but our joy and con∣solation shall nevea have end: and therefore let us contend to enter in, unto our Master and Saviour, by the same strait way which he hath taken before us: Death cannot destroy us, for it is destroyed already by him for whose sake we suffer. With these and the like comfortable sentences they passed to the place of execution, and constantly triumphed over death and Sathan, even in the midst of the flaming fire. And thus did those cruell beasts intend nothing but murther in all the quarters of this Realme: for so far had they blind∣ed and corrupted the inconsiderate Prince, that he gave himself to obey the tyrannie of those bloodie beasts: and he made a solemne Vow, That none should be spared that was suspect of Heresie, yea, although it were his own son. To presse and push him forward in this his fury, he lacked not flatters enow; for many of his Minions were pensioners to Priests: Amongst whom, Oliver Synclare, yet remaining enemy to God, was princi∣pall. And yet did not God cease to give that blinded Prince documents that some sudden punishment was to fall upon him, if he did not repent, and amend his life; and that his own mouth did confesse: For after that Sir Iames Hamilton was beheaded (justly or unjustly we dispute not) this Vision came unto him,* 3.31 as to his familiars himself did declare) the said Sir Iames appeared unto him, having in his hands a drawn sword, with the which he stroke from the King both the arms, saying to him these words, Take that, till thou receive a finall payment for all thy impiety. This Vision with sorrowful countenance, he shewed on the morrow, and shortly there∣after died his two sons, both within the space of 24 hours, yea, some say within the space of six hours. In his own presence George Steill, his great∣est flatterer,* 3.32 and greatest enemy to God that was in his Court, dropped off his horse, and died not saying one word that same day, that in audience of many, the said George had refused his portion of Christs Kingdom, if the prayers of the Virgin Mary should not bring him thereto. How terri∣ble a Vision the said Prince saw lying in Lintlightow that night that Tho∣mas Scot, Justice Clerk, died in Edinburgh, men of good credite can yet re∣port: For afraid at midnight, or after, he called aloud for Torches, and raised all that lay beside him in the Pallace, and told that Thomas Scot was dead; for he had been at him with a company of devills, and had said un∣to him these words; O we to the day that ever I knew thee or thy service; for serving of thee, against God, against his servants, and against Iustice, I am ad∣judged to endlesse torment. How terrible voyces the said Thomas Scot pro∣nounced before his death, men of all estates heard; and some that yet live can witnesse his voice ever was, Iusto Dei judicio condemnatus sum; that is, I am condemned by Gods just Judgement. He was most oppressed for th•• delation and false accusation of such as professed Christs Evangel, as M. Thomas Mairioribanckes, and M. Heus Rig, then advocates, did confesse to M. Henry Balnaves, who from the said Thomas Scot came to him, as he and M. Thomas Ballenden were sitting in Saint Giles Church, and asked him for∣givenesse of the said Thomas. None of these terrible forewarnings could either change or alter the heart of the infortunate and misled Prince, but

still he did proceed in his accustomed wayes. For in the midst of these evils, he caused, to put hands on that notable man M. George Buchanan, to whom for his singular erudition and honest behaviour, was committed the charge to instruct some of his naturall children: But by the mercifull providence of God he escaped (albeit with great difficulty) the rage of those that sought his life; and remaines alive to this day in the yeere of God 1566. to the glory of God, to the great honour of this nation, and to the comfort of those that delight in letters and vertue. That singular Worke of Davids Psalms, in Latin Meeter and Poesie, besides many others, can witnesse the rare graces of God given to that man, which that Prince by instigation of the gray-Friers and of his other flatterers,* 3.33 would altogether have devoured, if God had not provided remedy to his servant by escaping (the keepers being asleep he went out at the win∣dow) This cruelty and persecution, notwithstanding the monsters and hypocrites, the gray-Friers, day by day came farther in contempt, for not onely did the learned espie and detest their abominable hypocrisie, but also men in whom no such graces or gifts were thought to have been, be∣gan plainly to paint the same forth to the people. As this Ryme which here we have inserted for the same purpose, made by Alexander Earle of Glevearne to this day 1566 alive can witnesse, intituled, An Epistle directed from the holy Hermite of Larites, to his Brethren the gray-Friers.

I Thomas Hermite in Larite Saint Francis brother heartily greete, Beseeching you with firme intent * 3.34To be watchfull and diligent For thir Lutherans rissen of new Our ordour dayly doth pursew These smacks do set their whole intent To read this Engls' new Testament And sayth we have them cleane desceivd Therefore in haste they must be stopped Our stately hypocrisie they pryse And do blaspheme us on this wise Saying that we are heretiks And false loud lying Matin tykes Cummerers and quellers of Christs Kyrk Such lasie scemlers that will not wirk But idlely our living winnes Devouring Wolfs into Sheepe-skinnes Hurkland with huids into our neck With Judas minde to Jowcke and Bek Seeking Gods people to devore The overthrowers of Gods glore Professors of hypocrisie. Doctors in Idolatrie Fishears with the feynds nette The upclosers of heaven gate

Cancard corrupters of the Creede Hemlock sowers among good seed To throw in brambles that do men twist The hye way kennand them from Christ Monsters with the Beasts marke Dogs that never stintes to barke Church men that are to Christ unkend A sect that Sathans selfe has send Lurking in holes lyke trator todes Maintainers of Idolles and false godes Fantastike fooles and frenzie flatterers To turne from the trueth the very teachers For to declare their whole sentence Would much cumber your conscience To say your fayth it is so stark Your cord and loosie cote and sark Ye lippin may you bring to salvation And quyte excludes Christ his passion I dread this doctrine and it last Shall either gar us worke or fast Therefore with speede we must provide And not our profit overslide I schaip my selfe within short while To curse our Ladie in Argyle And there some craftie wyse to worke Till that we builded have one Kyrk Since miracles made by your advice The kitterells thought they had but lyce. The two parts to us they will bring But orderly to dresse this thing Aghaist I purpose for to cause gang By counsayll of Frear Walter Lang Which shall make certaine demonstrations To help us in our procurations Your holy ordor to decore That practise he provd once before Betw••xt Kyrkcadie and Kinggorne But Lymmers made thereat such skorne And to his fame made such digression Since syn he heard not the Kings confession Though at that time he came with speede I pray you take good will as deede And some among your selves receave As one worth many of the leave What I obtaine you through his art Reason wold ye had your part Your order handles no money But for other casualtie

As beefe, meale butter and cheese Or what else you have that you please Send your brethren and habete As now not els but valete Be Thomas your brother at command A Culrune kethed through many a land.

After God had given unto that mis-informed Prince sufficient docu∣ments, that his warring against his blessed Gospel should not prosperous∣ly succeed. He raised up against him Warres as he did of old against di∣vers Princes that would not hear his voice, in the which he lost himself, as we shall hereafter heare.

The occasion of the Warre was this, HENRY the eighth, King of England, had a great desire to have spoken with our King, and in that point tra∣velled so long, till that he gat a full promise made to his Ambassadour, Lord William Howard: The place of meeting was appointed Yorke, which the King of England kept with such solemnitie and preparations, as never for such a purpose was seene in England before. Great brute of that journey, and some preparation for the same was made in Scotland: But in the end, by per∣swasion of the Cardinall David Beton, and by others of his faction, that journey was stayed, and the Kings promise falsified. Whereupon were sharp Letters of reproach sent unto the King, and also unto his counsell. King Henry frustrate returneth to London, and after his indignation declared, began to fortifie with men his frontiers toward Scotland. There was sent to the borders, Sir Robert Bowes, the Earle of Angus, and his brother, Sir George Dowglas. Upon what other trifling questions (as for the debetable land and such) the Warre brake up, we omit to write. The principall occasion was the falsifying of the promises before made. Our King perceiving that Warre would rise, asked the Prelats and Churchmen, what support they would make to the sustaining of the same: for rather would he yet satis∣fie the desire of his Uncle▪ then he would hazard warre where he saw not his force able to resist. They promised mountains of gold (as Satan their father did to Christ Jesus if he would worship him) for rather would they have gone to hell, then he should have met with King Henry, for then thought they, Farewell our Kingdom of Abbots, Monks, &c. And farewell, thought the Cardinall,* 3.35 his credit and glory in France. In the end, they promised fifty thousand crowns by yeere, to be well paid so long as the Warre lasted: and further, That their servants and other that appertained to them, and were exempted from common service, should neverthelesse serve in time of necessity. These vain promises lifted up in pride the heart of the un∣happy king, and so begins the Warre. The Realme was Quartered, and men were laid in Iedburgh and Kelso: All men (fools we mean) bragged of victory, and in very deed the beginning gave us a faire shaw: For at the first Warden Reade which was made on Saint Bartholomewes day, in the yeere of our Lord, 1542. was the Warden Sir Robert Bowes, his brother Richard Bowes Captaine of Norhame, Sir William Mamebery Knight, a Bastard Sonne of the Earle of Angus, and Iames Dowglas of Parkhead, then Re∣bels, with a great number of Borderers Souldiers and Gentlemen taken:

The Reade was termed Halderig. The Earle of Angus and Sir George his brother, did narrowly escape. Our Papists and Prelats, proud of this victory,* 3.36 encouraged the King, so that there was nothing heard, but All is ours: They be but Heretickes, if we be a thousand and they ten thousand, they dare not fight;* 3.37 France shall enter into one part, and we the other, and so shall England be conquest within a yeere. If any man was seene to smile at such vanitie, he was no more but a Traytour and an Hereticke. And yet by these meanes men had greater liberty then they had before,* 3.38 as concerning their conscience, for then ceased the persecution. The Warre continued till midde September: And then was sent down the old Duke of Norfolke, with such an Army as a hundred yeeres before had not come into Scot∣land. They were in gathering their Forces, and setting forward of their Preparations and Munitions, which were exceeding great, till midde October and after. And then they Marched from Barwick and tended to the wast, ever holding Tweid upon their own side, and never camped from that River the space of a mile, during the whole time they continued in Scotland, which was ten or twelve dayes. Forces were sent up and down to Smallame, Stichell, and such places neere about, but many snap∣pers they gat, some Corn they burnt, besides that which the great host consumed, but small bootie they carried away. The King assembled his Forces at Fallowe (for he was advertised that they had promised to come to Edinburgh) and tooke the Musters all at an houre, two dayes be∣fore Hallowe even.* 3.39 There were found with him eighteen thousand able men: Upon the Borders that awaited upon the English Army, were ten thousand good men with the Earle of Huntlie, Lords Erskin, Seton, and Hume. These were judged men aneuh to hazard Battell, albeit the other were esteemed fourty thousand.* 3.40 While the King lay at Fallowe, abiding upon the Gunes, and upon advertisement from the Army. The Lords be∣gan to remember how the King had been long abused by his flatterers, and principally by the Pensioners of the Prelats. It was then concluded that they would make some new remembrance of Lawder brig, to see if that would for a season somewhat help the state of their Country. But because the Lords could not agree among themselves upon the persons that de∣served punishment (for every man favoured his friend) the whole escaped,* 3.41 and the purpose was opened to the King, and by him to the courtiers, who till they came to Edinburgh stood in no little fear: but that was suddenly forgot, as we shall after hear. While time is thus protracted, the English ar∣my, for want of victuals (as was bruted) retired over Tweid in the night, and so begin to skale & sunder; wherof the King advertised, desired the Lords and Barons to assist him to follow them into England; whose answer was with one consent,* 3.42 That to defend his person and Realme, they would hazard life, and whatsoever they had: But to invade England, neither had they so just Title as they desired, neither yet could they be able to do any thing to the hurt of England, considering that they had long before beene absent from their houses, their provision was spent, their horses wearied, and that which was greatest of all, the time of the yeere did utterly reclaime. This their answer seemed to satisfie the King: for he in words praised their prudent foresight and wise counsell. But the essay made to his Courtiers, and that bold

repulse of his desires given to him in his owne face, so wounded his high stomacke (for long had he runne as himselfe listed) that he decreeth a notable revenge, which no doubt he had not failed to have executed, if God by his owne hand had not cut the dayes of his lyfe. He returnes to Edinburgh, the Nobility, Barons, Gentlemen, and Commons, to their ha∣bitations. And this was the second and third dayes of November.

Without longer delay at the palace of Halyrud-house was a new councell assembled, a councell we meane of his abusers, wherein were accusa∣tions layd against the most part of the Nobilitie;* 3.43 Some were Hereticks; Some favourers of England; Some friends to the Dowglas: and so could there be none faithfull to the King in their opinion. The Cardinall and Prelats cast fagotts in the fire with all their force, and finding the King wholly addicted to their devotion, delivered unto him a schroll, con∣taining the names of such as they in their inquisition had convict for He∣reticks. For this was the order of Justice which these holy Fathers kept in condemning of innocent men;* 3.44 Whosoever would accuse any of Heresie, he was heard, no respect nor consideration had, what minde the accuser bare to the person accused; Whosoever was produced for wit∣nesse, were admitted, how suspitious and infamous so ever they were; if two or three had proved any point that by their Law was holden Here∣sie, that was an Hereticke: There rested no more but a day to be affixed to his condemnation, and to the execution of their corrupt sentence: What man could be innocent where such ••udges were partie, the world may this day consider. True it is, by false Judgement and false Wit∣nesses have innocents been oppressed from the beginning. But this free∣dome to shed innocent blood got never the Devill but in the Kingdome of Antichrist;* 3.45 That the innocent should die, and neither know accuser, nor yet the witnesse that testifieth against him. But how sh••ll the Antichrist be knowne, if he shall not be contrarious to God the Father, and his Sonne Christ Jesus, in Law, Life, and Doctrine. But this we omit. The same schroll had the Cardinall and Prelats once presented to the king before, at that time when he returned from the Navigation about the Isles, in the yeere 1534. But then it was refused by the prudent and stout councell of the Laird of Grainge, who opened cleerely to the King the practices of the Prelats, and the danger that thereof might ensue: Which considered by the King (for being out of his passion he was tractable) gave this an∣swer in the palace of Halyrud-house to the Cardinall and Prelats, after that they had uttered their malice, and shewed what profit might arise to the Crowne,* 3.46 if he would follow their councell: Packe you Iuglers, get you to your charges, and reforme your owne lives, and be not instruments of discord be∣twixt my Nobilitie and me; Or else, I vow to God, I shall reforme you, not as the King of Denmarke by imprisonment doeth, neither yet as the King of England doth by hanging and heading: but I shall reproove you by sharpe punishments, if ever I heare such motion of you againe. The Prelats dashed and astonished with this answer, ceased for a season to attempt any further by rigour against the Nobility. But now being informed of all proceedings by their Pensioners, Oliver Sincler, Rosse Laird of Cragie and others, who were to them faithfull in all things: they conclude to hazard once again

their former sute: which was no sooner proponed, but as soone it was accepted, with no small regreate, by the Kings own mouth, that he had so long despised their counsell:* 3.47 For (said he) now I plainely see your words to be true; The Nobility neither desire my honour nor countenance, for they would not ride a mile for my pleasure to follow mine enemies: Will ye therefore finde me the meanes how that I may have a roade made into England without their knowledge and consent,* 3.48 that it may be knowne to be mine owne reade, and I shall binde me to your counsell for ever. There were gratulations and clapping of hands; there were promises of diligence, closenesse, and fidelity among them. Finally, conclusion was taken that the West borders of England, which was most empty of men and Garrison, should be invaded. The Kings own Banner should be theirs, Oliver the great Minion should be Generall-Lieutenant, but no man should be privie (except the counsell that was then present) of the enterprise, till the very day and execution thereof. The Bishops gladly tooke the charge of that device. Letters were sent to such as they would charge,* 3.49 To meet the King at the day and place ap∣pointed: The Cardinall with the Earle of Arran was directed to go to Hadington, to make a shew against the East Border, when the others were in readinesse to invade the West: And thus neither lacked coun∣sell, practise, closenesse, nor diligence, to set forward that Enterprise; and so among these consulters there was no doubt of any good successe. And so was the scroell thankfully received by the king himselfe, and put into his owne pocket, where it remained to the day of his death, and then was found. In it were contained more then an hundred landed men, besides other of meaner degree: Among whom was the Earle of Arran, notwithstanding his siding with the current of the Court, and his neer∣nesse in blood to the King. It was bruted that this roade was devised by the Lord Maxwell, but the certaintie thereof we have not. The night be∣fore the day appointed to the Enterprise, the King was found at Lochma∣bane. To him comes companies from all quarters, as they were appoint∣ed, no man knowing of another (for no generall Proclamations past, but privie Letters) neither yet did the multitude know any thing of the purpose till after midnight when that the trumpet blew. And command∣ed all men to march forward, and to follow the King (who was constant∣ly supposed to have been in the host) guides were appointed to conduct them towards England, as both faithfully and closely they did; upon the point of day they approached to the enemies ground, and so passed the water without any great resistance made unto them. The forward goeth foorth, feare rises, hership might have been seen on every side. The un∣provided people were altogether amazed, for bright day appearing, they saw an army of ten thousand men: Their Beacons on every side, send flames of fire unto the heaven: To them it was more then a wonder that such a multitude could have been assembled and conveyed, no know∣ledge thereof coming to any of their Wardens. For support they look∣ed not, and so at the first they utterly despaired, and yet began they to assemble together, ten in one company, twenty in another, and so as the Fray proceeded their Troopes increased, but to no number (for Carlile fearing ••o have been assaulted, suffered no man to issue out of their gates)

and so the greatest number that ever appeared or approached before the discomfiture past not three or four hundreth men, and yet they made hot skirmishing, as in their own ground, in such feats as they are most expert, about ten hours: When fires were kindled, and almost slackned on every side, Oliver thought time to shew his glory, and so incontinent was dis∣played the Kings Banner, and he upholden by two Spears, lift up upon mens shoulders there with sound of Trumpet was proclaimed Generall Lieutenant, and all men commanded to obey him, as the Kings own Person, under all highest pains. There was preseut the Lord Maxwell, Warden, to whom the regiment of things in absence of the King properly appertaineth. He heard and saw all, but thought more than he spake: There were also present the Earls of Glencarne and Cassels, with the Lord Flemyng, and many other Lords, Barons, and Gentlemen of Lo∣thaine, Fife, Angus, and Mearnes. In this Mountain did the skirmishing grow hotter than it was before,* 3.50 shouters were heard on every side; some Scottish-men were stricken down, some not knowing the ground, were mired,* 3.51 and lost their horses: Some English Horse of purpose were let loose, to provoke greedie and imprudent men to presse at them, as many did, but found no advantage. While such disorder rises more and more in the Army, every man cried aloud▪ My Lord Lievtenant, What will ye do? Charge was given that all men should light, and go to array in or∣der, for they would fight: Others cried, Against whom will ye fight? yonder men will fight none other wayes than ye see them do, if ye will stand here while the morrow. New purpose was taken, That the Foot∣men (they had there with them certain Bands of Souldiers) should safely retire towards Scotland, and the Horse-men should take their Horse again, and so follow in order. Great was the noyse and confusion that was heard, while that every man calleth his own sluggards; the day was neer spent, and that was the cause of the greatest fear. The Lord Maxwell per∣ceiving what would be the end of such beginnings, stood upon his feet with his friends, who being admonished to take his horse, and provide for himselfe, answered, Nay, I will rather abide here the chance that it shall please God to send me, than to go home, and there be hanged; and so he re∣mained upon his foot, and was taken while the multitude fled, and tooke the greater shame. The enemies perceiving the disorder, increased in courage. Before they shouted, but then they stroke; they shot Spears, and dagged Arrows where the Companies were thickest; some encounters were made, but nothing availeth, the Souldiers cast from them their Pikes and Culverings, and other Weapons fencible; the Horse-men left their Spears, and so without judgement all men fled. The Sea was filling, and so the water made great stop; but the fear was such, as happy was he that might get a taker: Such as passed the water, and escaped that danger, not well acquainted with the ground, fell into the slimy mosse; the entry thereof was pleasing enough, but as they proceeded, all that took that way, either lost their horse, or else themselves and horse both. To be short,* 3.52 a greater fear and discomfiture without cause, hath seldome beene seen; for it is said, That where the men were not sufficient to take the Bands of prisoners; Some ran to houses, and rendered themselves to

women. Stout Oliver was without stroke taken fleeing full manfully. And so was his glory (stinking and foolish proudnesse we should call it) sudden∣ly turned to confusion and shame. In that discomfiture were taken the two Earls aforesaid, the Lords Fleming, Somerwell, and Olyphant, and ma∣ny other Barons and Gentlemen, besides the great multitude of servants. Worldly men say, That all this come but by misorder and fortune, as they term it: But whosoever hath the least spark of the knowledge of God, may as evidently see the work of his hand in this discomfiture, as ever was seen in any of the Battells left to us in Register by the holy Ghost:* 3.53 For what more evident Declaration have we that God fought against Benhadad,* 3.54 King of Aram, when he was discomfited at Samaria, than now we have, that God fought with his own Arm against Scotland in this for∣mer discomfiture? There did two hundred and thirty persons in the Skirmish,* 3.55 with seven thousand following them in the great Battell, put to flight the said Benhadad, with thirty Kings in his Company. But here there is in this shamefull discomfiture of Scotland, very few more than three hundreth men, without knowledge of any Backe or Battell to fol∣low, put to flight ten thousand men,* 3.56 without resistance made. There did every man recounter his marrow, till that the two hundred and thirty slew such as matched them: But here, without slaughter, the multitude fled. There had those of Samaria the Prophet of God to comfort, to instruct, and to promise Victory unto them: But England in that pur∣suit had nothing, but as God secretly wrought by his providence in the men that knew nothing of his working, neither yet of the cause there∣of, more then the wall that fell upon the rest of Benhadads Army knew what it did. And therefore yet again we say, That such as in that sud∣den dejection beholds not the hand of God fighting against pride, for freedome of his own little Flock injustly persecuted, doth willingly and maliciously obscure the glory of God; but the end thereof is yet more no∣table. The certain knowledge of the discomfiture coming to the Kings ears (who waited upon news at Lochmaban) he was stricken with a sud∣den fear and astonishment,* 3.57 so that scarcely could he speak, or had pur∣pose with any man: The night constrained him to remain where he was; and so went to bed, but rose without rest, or quiet sleep: His continuall complaint was, O fled Oliver, is Oliver taken? O fled Oliver: And these words in his melancholly, and as it were carried in a Trance, repeated he from time to time to the very hour of death. Upon the morn, which was Saint Katherines day, returned he to Edinburgh, and so did the Cardinall from Hadington. But the one being ashamed of the other, the brute of their communication came not to publike audience. The King made Invento∣ry of his Treasure, of all his Jewels, and other substance. And there∣after ashamed to look any man in the face, secretly departed to Fife, and coming to Hallzairdes, was humanely received of the Lady of Grange, an ancient and godly Matron (the Laird at his coming was ab∣sent.) In his company was onely with him William Kirk••ldy, now Laird of Grange, and some other that waited upon his Chamber. The Lady at Supper, perceiving him pensive, beganne to com∣fort him, and willeth him to take the Work of GOD in good

part: My portion, said he, of this world is short, for I will not be with you fifteen dayes. His servants repairing unto him, asked where he would have pro∣vision made for Christmas,* 3.58 which then approached: he answered with a disdainfull countenance, I cannot tell, chuse you the place; but this I can tell you, Or Christmas day you will be masterlesse, and the Realme without a King. Because of his displeasure, no man durst make contradiction unto him. So after that he had visited the Castle of Carny, pertaining to the Earle of Crawfurde, where the said Earles daughter, one of his Mistresses was, he returned to Falkland, and took bed. And albeit there appeared unto him no signes of death, yet he constantly affirmed, Before such a day, I shall be dead. In this mean time was the Queen upon the point of her delivery in Lynlitquow, who was delivered the 8 of December, in the yeere of God, 1542 yeeres,* 3.59 of Mary, that then was born, and now doth raigne for a scourge to this Realme, as the progresse of her whole life has to this day declared. The certainty that a daughter was born unto him coming to his ears, he turned from such as spake with him, and said, The devill go with it, it will end as it began, it came from a woman, and it will end with a wo∣man. From Mary, daughter to Robert Bruse, married to Walter Stuart, he feared that his daughter should be married to one of another Name and Family; but you see by Gods providence, the Crown remains in one and the same Family and Name to this day, notwithstanding the many Plots of the pretenders to the Crowne both at home and abroad. After that he spake not many words that were sensible, but ever harped on his old song, Fie, fled Oliver, is Oliver taken, all is lost. In this mean time, in his great extremity, comes the Cardinall (a fit comforter for a desperate man) he cries in his eare; Take order, Sir, with your Realme, who shall rule during the minority of your daughter: ye have knowne my service, What will ye have done? Shall there not be four Regents chosen? And shall not I be principall of them? Whatsoever the King answered, Documents were taken, That so it should be, as my Lord Cardinall thought expedient. As many af∣firme, a dead mans hand was made to subscribe one blank, that they might write above what it pleased them best; the Cardinall having hired one Henry Balfour, a Priest, to make a false Testament; which was done ac∣cordingly, but in vain. This finished, the Cardinall posted to the Queen, lately before delivered,* 3.60 as is said. At the first sight of the Cardinall, she said, Welcome, my Lord, is not the King dead? What moved her so to con∣jecture, divers men are of divers judgements. Many whisper that of old his patte was in the pot, and that the suspition thereof caused him to be in∣hibite the Queens company.* 3.61 Howsoever it was before, it is plain, That after the Kings death, and during the Cardinalls life, whosoever guided the Court, he gate his secret businesse sped, of that gracious Lady, either by day or by night. Howsoever the tidings liked her, she mended with as great expedition of that daughter, as ever she did before of any son she bare.* 3.62 The time of her Purification was sooner than the Leviticall Law appoints: but she was no Jew, and therefore in that she offended not. The noyse of the death of King Iames divulgate, who departed this life the 13 day of December,* 3.63 in the yeere of God 1542 aforesaid, the hearts of men began to be disclosed. All men lamented that the Realme was left

without a male to succeed. Yet some rejoyced that such an enemy to Gods Truth was taken away. He was called of some; A good poore mans King:* 3.64 of others he was termed, A murtherer of the Nobility, and one that had decreed their whole destruction. Some praised him for the repressing of theft and oppression; others dispraised him for being much given to women. The Prelats and Clergie feared a change in the Kings minde, as he had expressed himself some few yeers before. And thus men spake even as their affection led them, and yet none spake altogether besides the truth; for part of these aforesaid were so manifest, that as the vertues could not be denied, so could not the vices by any craft be cloked. Yet to speak truth of him, his vices may justly be attributed to the times, and his breeding, and not any wickednesse in his nature; for he gave many expressions of a good nature, namely, in his sobriety and justice, &c. The question of Government was thorow this Realme universally mo∣ved. The Cardinall proclaimed the Kings last Will, and therein were expressed four Protectors or Regents, of whom himself was the first and principall, and with him were joyned the Earls of Huntley, Argyle, and Murhay: this was done on Munday, at the Market Crosse of Edinburgh. But the Munday following took the whole Regents remission for their usurpation: for by the stout and wise counsell of the Laird of Grange, did the Earle of Arran, then so neer to the Crown, cause assemble the Nobility of the Realme, and required the equity of their judgements in that his just suit to the Government of this Realm, during the minority of her to whom he pretended to succeed, failing of her, and of her lawfull succession. His friends convened, the Nobility assembled, the day of decision is appointed; the Cardinall and his faction opposes them, and are against the Government of one man, and especially of any called Hammilton:* 3.65 For who knowes not (said the Cardinall) that the Hammiltons are cruell murtherers, oppressors of innocents, proud, avaritious, double, and false, and finally, the pestilence in this Common-wealth? Whereto the Earl answer∣ed, Defraud me not of my right, and call me what ye please: whatsoever my friends have been, yet unto this day hath no man cause to complain upon me, nei∣ther yet am I minded to flatter any of my friends in their evill doing, but by Gods grace shall be as forward to correct their enormities, as any within the Realme can reasonably require of me; And therefore yet again, my Lords, in Gods Name, I crave that ye do me no wrong, nor defraud me of my just Title, before ye have experience of my Government. At these words, were all that feared God, or loved honesty so moved, that with one voyce they cryed, That Petition is most just; and unlesse ye will do against Gods Iustice and Equity, it cannot be denied. And so in despight of the Cardinall, and his suborned Faction, was he declared Governour, and with publike Proclamation so denounced to the people. The Kings Pallace, Treasure, Jewels, Gar∣ments, Horse, and Plate was delivered unto him by the Officers that had the former charge; and he honoured, feared; and obeyed, more heartily than ever any King was before,* 3.66 so long as he abode at God. The cause of the great favour that was born unto him, was; That it was bruted that he favoured Gods Word; and because it was well knowne that he was one appointed to have been persecuted, as the Scroll found in the

Kings pocket after his death did witnesse. These two things, together with an opinion that men had of his simplicity, bowed the hears of many unto him in the beginning; who after, with dolour of hearts, were com∣pelled to change their opinions: but hereof we will after speak. The va∣riety of matters that occurred, we omit, such as the order taken for keeping of the young Queen; of the provision for the mother; the cal∣ling home of the Douglas, and other, such as appertain to a Universal Histo∣ry of the time. For, as before we have said, we minde onely to follow the progresse of the Religion, and of the matters that cannot be severed from the same.

* 3.67The Earle of Arran thus being established in the Government, godly men repaired unto him, exhorted him to call to minde for what end God had exalted him to be Governour, out of what danger he had delivered him, he being in the bloody Scroll, as we saw before; and what ex∣pectation all men of honesty had of him, because they saw him a soft man, they conceited goodnesse of him. At their instant suit, more than of his own motion, was Thomas Guilliame, a black Frier, called to be Preacher. The man was of sound judgement, of reasonable letters (as for that age) and of a prompt and good utterance. His Doctrine was whol∣some, without great vehemency against superstition. Preached also sometime Iohn Rough, (who after for the verity of Christ Jesus suffered in England) albeit not so learned, yet more simple, and more vehement against all impiety. The Doctrine of these two provoked against them and against the Governour also, the hatred of all such as more favoured darknesse than light; and their own interest, more than God. The gray Friers (and amongst the rest Frier Scot,* 3.68 who before had given himself forth for the greatest Professor of Christ Jesus within Scotland, and under that colour had disclosed, and so endangered many.) These slaves of Sathan rowped as they had been Ravens; yea rather they yelled and roared as devills in hell; Heresie, heresie, Guilliame and Rough will carry the Governour to the devill. The Towne of Edinburgh, for the most part, was devoured in superstition. Edward Hope, young William Adamson, Si∣billa Lyndsay, Patrike Lyndsay, Francis Aikman; And in the Cannongate, Iohn Mackaw, and Nivian Browne, with few others, had the burit of know∣ledge in these dayes. One Wilson, servant to the Bishop of Dunckell, who neither knew new Testament nor the old; made a despightfull railing Bal∣lad, against the Preachers, and against the Governour, for the which he narrowly escaped hanging. The Cardinall moved both heaven and hell to trouble the Governour to stay the Preaching: but yet was the Battell stoutly fought for a season; for he was taken and put first in Dalkeyt,* 3.69 after in Seaton. But at length, by Bribes given to the said Lord Seaton, and to the old Laird of Lethington, he was restored to Saint Andrewes, from whence he wrought all mischief, as we shall after heare. The PARLIAMENT approached which was be∣fore EASTER, there began question of the abolishing of certaine Tyrannicall ACTS made before, at the Devotion of the Prelates, for the maintaining of their Kingdome of Darkenesse.

To wit, That under paine of Heresie, no man should reade any part of the Scrip∣tures in the Vulgar Tongue, neither yet any Tractate or Exposition of any place of Scripture: Such Articles began to come in question we say: And men began to enquire, If it were not lawfull to men that understood no Latine, to use the word of their Salvation in the Tongue they understood, as it was for the Latine men to have it in Latine, Grecians or Hebrews to have it in their Tongues. It was answered, That the Church, he means the Pre∣lats, first had forbidden all Tongues but the three viz. Hebrew, Greek, and Latine. But men demanded, when that Inhibition was given, and what Counsell had ordained it; considering that in the dayes of Chrysostome, he complained, That the people used the Psalmes and other holy Books in their owne Tongues: And if ye will say they were Greeks, and understood the Greek Tongue; We answere, That Christ Jesus commanded his word to be Preached to all Nations; now if it ought to be Preached to all Na∣tions, it must be Preached in the Tongue they understand. Then if it be lawfull to Preach, and heare it Preached in all Tongues; Why should it not be lawfull to reade it, and hear it read in all Tongues? to the end that the people may try the spirits, according to the commandment of the Apo∣stle. Beaten with these and other Reasons, they denied not but it might be read in the Uulgar Tongue, provided if the Translation were true. It was demanded, What could be reprehended in it? And when much search∣ing was made, nothing could be found: But that Love say they was put in the place of Charity: When the Question was asked, What difference was betwixt the one and the other; and if they understood the nature of the Greek term 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they were dumb. Reasoned for the party of the seculars, The L. Ruthwen, father to him that prudently gave counsell to take just pu∣nishment upon that knave David, for that he abused the unhappy K. Henry Stuart, in mo cases then one, a stout and a discreet man in the cause of God, and M. Henry Balneves, an old professour. For the part of the Clergy, one Hay, Dean of Lastarrik, and certain old Bishops with him. The conclusion was, the Commissioners of Broughes, and a part of the Nobility, required of the Parliament, that it might be Enacted, That it should be lawfull to eve∣ry man to use the benefit of the Translation which then they had of the Old and New Testament, together with the benefit of other Treatises containing wholsome Doctrine, untill such time as the Prelats and other Church-men should give and set forth unto them a Translation more correct. The Clergie hereto long re∣pugned. But in the end convinced by Reasons,* 3.70 and by multitude of voyces in their contrary,* 3.71 they also condescended; And so by Act of Parliament it was made free to all men and women to read the Scrip∣tures in their owne Uulgar Tongue, and so were all Acts made to the contrary abolished.

This was no small Victorie of CHRIST JESUS, fight∣ing against the conjured enemies of his Veritie; No small comfort to such as before were holden in such bondage, that they durst not have read, The Lords Prayer; The ten Commandments; nor, The Ar∣ticles of their Faith in the Uulgar Tongue, but they should have been ac∣cused of Heresie. Then might have beene seene the Bible lying almost upon every Gentlemans Table. The New Testament was borne about

in many mens hands. We grant that some (alas) prophaned that bles∣sed Word, for some that perchance had never read ten Sentences in it had it most common in their hand, they would chop their familiars on the cheeke with it,* 3.72 and say, This hath lyne under my beds feet these ten yeers. Others would glory, O how oft have I been in danger for this Booke, how secretly have I stollen from my wife at midnight to reade up∣on it. And this was done we say of many to make cowrt, and curry fa∣vour thereby: For all men esteemed the Governour to have been one of the most fervent Protestants that was in Europe. Albeit we say that ma∣ny abused that libertie, granted of God miraculously, yet thereby did the knowledge of God wonderously increase, and God gave his holy spi∣rit to simple men in great abundance: Then were set forth works in our owne Tongue, besides those that came from England, that did dis∣close the pride, the craft, the tyrannie, and abuses of that Romane Anti∣christ. The fame of our Governour was spread in divers countreys,* 3.73 and many praised God for him. King Henry the eight sent unto him his Am∣bassadour M. Radulph Saidlair, who lay in Edinburgh a great part of the Summer, his Commission and Negotiation was to contract a perpetuall amitie betwixt England and Scotland. The occasion whereof God had so offered, that to many men it appeared that from heaven he had declared his good pleasure in that behalfe.* 3.74 For to King Henry, of Iane Seymer (after the death of Queene Katherine, and of all others that might have made his Marriage suspect) was given a sonne, Edward the sixth of bles∣sed memory, elder some yeeres then our Mistresse; and unto us was left a Queene, as before we have heard. This wonderfull providence of God caused men of greatest judgement to enter into disputation with them∣selves, Whether that with good conscience any man might repugne to the desires of the King of England, considering that thereby all occasion of Warre might be cut off, and great commodity might ensue to this Realme. The offers of King Henry was so large, and his demands so rea∣sonable, that all that loved quietnesse were content therewith. There were sent from the Parliament to King Henry in Commission, Sir Iames Lermont, and M. Henry Balnevis, who long remaining in England, so tra∣vailed, that all things concerning the Marriage betwixt Edward the sixth and Mary Queen of Scots was agreed upon, except the time of her deliver∣ance to the custody of English-men. Upon the finall conclusion of the which head, were added to the former Commissioners, William Earle of Glencarne, and Sir George Dowglas, to whom was given ample Commis∣sion and good Instructions. In Scotland remained M. Radulph Saidlaire: advertisements past so frequently betwixt, yea, the hands of our Lords liberally were anointed, besides other commodities promised, and of some received, for divers Prisoners taken at Solway mosse, were sent home free upon promise of their fidelity, which as it was kept, the issue will witnesse. But in the end so well were all once content, (the Cardinall, the Queene,* 3.75 and the faction of France ever excepted) that solemnely in the Abbey of Hallyrud-house was the Contract of Marriage made, betwixt the persons aforesaid, together with all the Clauses and Conditions requi∣site for the faithfull observation thereof, read in publike audience, sub∣scribed,

sealed, approoved, and allowed of the Governour for his part, Nobilitie and Lords for their parts, and that nothing should lacke that might fortifie the matter was Christs Body sacred (as Papists terme it) broken betwixt the said Governour and M. Saidlar Ambassadour, and re∣ceived of them both, as a signe and token of the unitie of their mindes, immediately to keepe that contract in all points, as they looked of Christ Jesus to be saved, and after to be reputed men unworthy of credit before the world. The Papists raged against the Governour, and against the Lords that had consented and abode fast to the Contract, and to con∣found all as after follows. But upon the returning of the aforesaid Am∣bassadours from England, pacification was made for that time, for by the judgements of eight persons for either partie chosen, to judge whether that any thing was done by the said Ambassadours in the Contracting of that Marriage, which to do, they had not sufficient power from the Coun∣sell and Parliament. It was found that all things were done according to their Commission,* 3.76 and that so they should stand. And so were the Seales of England and Scotland interchanged. Master Iames Fowles, then Clerke of the Register, received the great Seale of England: And Master Saidlare received the great Seale of Scotland. The heads of the Contract we passe by. These things newly ratified, the Merchants made prepara∣tion to Saile, and to their Traffique, which by the troubles of Warres had some yeeres been hindered. From Edinburgh were fraughted twelve Ships richly laden, according to the wares in Scotland: From other Townes and Ports departed other, who all arrived upon the coasts of England toward the South, to wit, in Yarmouth; and without any great necessity entred not onely Roads, but also within Ports and places of com∣mandment, and where that Ships might be arrested. And because of the late contracted amitie and gentle entertainement that they found at the first, they made no great dispatch: But being (as they supposed) in se∣curity, in merrinesse they spent the time, abiding upon the winde. In this meane time arrived from France to Scotland the Abbot of Paislay (called now of late Iohn Hamilton,* 3.77 bastard brother to the Governour, whom yet many esteemed sonne to the old Bishop of Dunikelden, called Crichton (and with him M. David Panter, who after was made Bishop of Rosse. The brute of the learning of these two, and their honest life, and of their fervencie and uprightnesse in Religion was such, that great hope there was that their presence should be comfortable to the Church of God. For it was constantly affirmed of some, that without delay, the one or the other would go to the Pulpit, and truely Preach Jesus Christ. But few dayes disclosed their hypocrisie. For what terrours, what promises, or what enchaunting boxes they brought from France, the common people knew not. But shortly after, it was seene that Frier Guilliam•• was inhibited to Preach, and so departed into England: Iohn Rough to Kylle (a recepta∣cle of Gods servants of old.) The men of counsell, judgement, and god∣linesse that had travailed to promote the Governour, and that gave him faithfull counsell in all doubtfull matters, were either craftily conveyed from him; or else by threatning to be hanged were compelled to leave him. Of the one number was the Laird of Grange aforesaid, M. Henry

Balneves, M. Thomas Ballenden, and Sir David Lindesay of the Mount: Men by whose labours he was promoted to honour, and by whose coun∣cell he so used himselfe at the beginning, that the obedience given to him was nothing inferiour to that obedience that any King of Scotland of ma∣ny yeeres had before him, yea, in this it did surmount the common obe∣dience, in that it proceeded from love of those vertues that was supposed to have beene in him. Of the number of these that were threatned, were M. Michael Durham, M. David Borthinke, David Forresse, and David Bothwell: who counselled him to have in company with him, men fearing God, and not to nourish wicked men in their iniquity, albeit they were called his friends, and were of his surname: This counsell under∣stood by the aforesaid Abbot,* 3.78 and by the Hamiltons (who then repaired to the Court, as Ravens to the Carrion) in plaine words it was said, My Lord Governour nor his friends will never be at quietnesse, till a dozen of these knaves that abuse his Grace be hanged. These words were spoken in his own presence, and in the presence of some of them that had better deserved, then to have beene so used: the speaker was allowed for his plain and bold speaking. And so the wicked counsell followed, honest and godly men left the Court and him, in the hands of such as by their wicked coun∣sell led him so far from God, that he falsified his promise, dipt his hands in the blood of the Saints of God, and brought this Common∣wealth to the very point of utter ruine.* 3.79 And these were the first fruits of the Abbot of Paislay his counterfeit Godlinesse and Learning: But hereof we will heare more. All honest and godly men banished from the Court, the Abbot and his counsell beginneth to lay before the inconstant Go∣vernour, the dangers that might ensue the alteration and change of Reli∣gion. The power of the King of France, the commodity that might come to him and his house, by retaining the ancient League with France, and the great danger that he brought upon himselfe, if in one jote he suf∣fereth the authority of the Pope to be violated or called in doubt within this Realme: Considering that thereupon onely stood the security of his pretended right to the succession of the Crowne of this Realme: For by Gods word could not be good the divorcement of his father from Eliz. Hume, sister to the Lord Hume, his lawfull wife, and consequently his mar∣riage with Beton, Neece to Iames Beton, Bishop of S. Andrews (Eli∣zabeth Hume being alive) must be null, and he declared Bastard. Caiphas spake Prophesie, and yet wist not what he spake: For at that time there was hardly any man that truely feared God that minded any such thing, but with their whole force would have fortified him in the place that God had given unto him, and would never have called in question things done in time of darknesse. But this head we passe by till God declare his will therein. Another practise was used: As for the Cardinall, he being set at libertie (as before we have heard) ceased not to traffique with such of the Nobility as he might draw to his faction, or corrupt by any meanes, to raise a partie against the said Governour, and against such as stood fast at the Contract of Marriage and Peace with England. And so assembled at Lynlytquow, the said Cardinall, the Earles Argyle, Huntlie, Bothwell, the Bishops and their bands. And thereafter they passed to Strevelin, and took

with them both the Queenes, the mother and the daughter; and threat∣ned the deposition of the said Governour, as Inobedient to their holy Mo∣ther the Church (so terme they that harlot of Babylon,* 3.80 Rome) The incon∣stant man, not thorowly grounded upon God, left (by his owne fault) destitute of all good counsell, and having the wicked ever blowing in his eare, What will you do? you will destroy your selfe and your house both for ever. The unhappy man (we say) beaten with these temptations, rendred himselfe to the appetites of the wicked; for he quietly stole away from the Lords that were with him in the Palace of Halyrud-house, past to Sterlin, subjected himselfe to the Cardinall and to his Councell, received absolution,* 3.81 renounced the profession of Christ Jesus his holy Gospel▪ and violated his Oath that before he had made, for the observa∣tion of the Contract and League made with England. At that time was our Queene crowned, and a promise made to France. The certainty here∣of coming to King Henry, our Scottish Ships were stayed, the Sailes taken from the Rigs, and the Merchants and Mariners were commanded to sure custody. New Commission was sent to Master Radulph Saidler (who then still remained in Scotland) to demand the cause of that sudden alteration, and to travell by all meanes possible, that the Governour might be called back to his former godly purpose, and that he would not do so foolishly, and dishonestly, yea, so cruelly and unmercifully to the Realme of Scot∣land: that he would not onely lose the commodities offered, and that were presently to be received. But that also that he would put it to the hazard of fire and sword, and other inconveniences that might ensue the war that was to follow upon the violation of his Faith. But nothing could availe. The devil kept fast the grype that he got, yea all the dayes of his government: For the Cardinall got his eldest son in pledge, whom he kept in the Castle of S. Andrews, while the day that Gods hand punished his pride. King Henry perceiving that all hope of the Governours repentance was lost, called back his Ambassadours, and that with fearfull threatnings as Edinburgh after felt: Denounced War, made our Ships prises, and Mer∣chants and Mariners lawfull prisoners, which to the Broughes of Scotland was no small hership. But thereat did the Cardinall and Priests laugh, and jestingly he said, When we shall conquer England the Merchants shall be recompensed. The Summer and the Harvest passed over without any notable thing: For the Cardinall and Abbot of Paislay parted the prey amongst them; The abused Governour bare the name onely. In the be∣ginning of Winter came the Earle of Lenox to Scotland, sent from France in hatred of the Governour, whom the King (by the Cardinals advice) promised to pronounce Bastard, and so to make the said Earle Governour; First,* 3.82 because he himselfe was borne by Beto••, his fathers law∣full wife, Elizabeth Humes being yet alive; Next, because his Grandfather was borne by Mary Stuart to Iames Hamilton, when her lawfull husband Thomas Bo••d was yet alive. So the Earle of Lenox did not onely pretend to be lawfully next to the Crowne, as the late King Iames the fifth did often declare, That if he died without heire male, he would settle the Crowne upon him, but also lawfull heire of the Earledome of Arran, as being descended from Margaret Hamilton, borne to Mary Stuart and

Iames Hamilton, after the death of Thomas Boyd her former husband (now by this time the inconstant Earle of Arran had given himselfe wholly to the Cardinall) The Cardinall farther put the E. of Lenox in vain hope that the Queen Dowager should marry him. He brought with him some money and more he after received at the hands of Labrosse. But at length percei∣ving himselfe frustrate of all expectation that he had, either by France, or yet by the promise of the Cardinall; he concludeth to leave France, and to seek the favour of England: And so began to draw a faction against the Governour, and in hatred of the others inconstancy many favoured him in the beginning: For there assembled at Christmas in the Town of Ayre, the Earles of Angus, Glencarne, Cassilles; The Lord Maxwell, The Laird of Dum∣lanrig, The Sheriffe of Ayre, Campbell; with all the force that they and the Lords that remained constant at the opinion of England might make; and after Christmas they came to light. The Governour and Cardinall with their forces kept Edinburgh (for they were slackly pursued) Men excused the Earle of Lenox in that behalfe, and laid the blame upon some that had no will of the Stewards Regiment. Howsoever it was, such an appointment was made, that the said Earle of Lenox was disappointed of his purpose, and narrowly escaped, and first gat him to Glasgow, and after to Dumbar∣tane. Sir George Dowglas was delivered to be kept as pledge. The Earle his brother was in the Lent after taken at the siege of Glasgow. It was bruted, that both the brethren, and others with them had lost their heads, if by the providence of God the English Armie had not arrived in time. Af∣ter that the Cardinall had gotten the Governour wholly addict to his de∣votion, and had obtained his intent above a part of his enemies: He began to practise, how that such as he feared, and therefore deadly hated, should be set by the eares, one against another (for in that thought the carnall man put his greatest securitie) The Lord Ruthwen he hated, by rea∣son of his knowledge of Gods Word. The Lord Gray he feared, be∣cause at that time he used the company of such as professed godlinesse, and bare small favour to the Cardinall. Now thus reasoned the world∣ly wise man;* 3.83 If I can put enmity betwixt these two, I shall be rid of a great number of unfriends; For the most part of the Countrey will either assist the one or the other, and so will they be otherwise occupied, then to watch for my displeasure. He finds the means without long processe; for he la∣bours with Iohn Chartarous (a man of stout courage and many friends) to accept the Provostrie of S. Iohnston, which he purchased to him by dona∣tion of the Governour, with a charge to the said Towne, to obey him as their lawfull Provost: Whereat not onely the said Lord Ruthwen, but also the Towne being offended, gave a negative answer; alleadging that such intrusion of men to office was hurtfull to their priviledge and freedom: which granted unto them free election of their Provost from yeere to yeere, at a certain time appointed, which they could not nor would not an∣ticipate. Hereat the said Iohn, offended, said, That he would take that office by force, if they would not grant it unto him of benevolence. And so departed and communed the matter with the Lord Gray, with Norman Leslie, and with others his friends, whom he easily perswaded to assist him in that pursuit. Because he appeareth to have the Governours right,

and had not onely a charge to the Towne, as is said, but also he purcha∣sed Letters to besiege it, and to take it by strong hand, if any resistance were made unto him. Such letters, we say, made many to favour his action. The other made for defence, and so took the Master of Ruthuen, (the Lord that after departed into England) the maintenance of the town, having in his company the Laird of Montcreif, and other friends adjacent. The said Iohn prepared for the pursuit, and upon Saint Magdalens day in the morning,* 3.84 anno. 1543. approached with his Forces (the Lord Grey tooke upon him the principall charge. It was appointed, that Norman Lesley, with his friends, should have come by Ship with Munition and Ord∣nance, as they were in readinesse. But because the Tyde served not so soon as they would: the o••••er thinking himself of sufficient force for all that were in the Towne, entred in by the Bridge, where they found no resist∣ance, till that the former part was entered a pretty space within the Fish-Gate; And then the said Master of Ruthuen with his Company stoutly re∣countred them, and so rudely repulsed the foremost, that such as were behinde gave back. The place of the retreat was so strait, that men that durst not fight, could not flie at their pleasure (for the most part of my Lord Grayes friends were upon the Bridge) and so the slaughter was great;* 3.85 for there fell by the edge of the Sword threescore men * 3.86. The Car∣dinall had rather that the mishap had fallen on the other part: but how∣soever it was, he thought that such trouble was his comfort, and advan∣tage. The knowledge whereof came to the ears of the party discomfi∣ted, and was unto them no small grief. For as many of them entred in∣to that action for his pleasure, so thought they to have had Fortification and assistance; whereof finding themselves frustrate, they began to look more narrowly to themselves, and did not so attend upon the Cardinals devotion, as they had wont to do before: and so was a new jealousie en∣gendered among them;* 3.87 for whosoever would not play the good servant unto him,* 3.88 was reputed his enemy. The Cardinall drew the Governour to Dundie; for he understood that the Earle of Rothesse, and Master Henry Balnaveis were with the Lord Gray in the Castle of Huntley. The Gover∣nour sent and commanded the said Earle and Lord, with the foresaid Ma∣ster Henry to come unto him to Dundie, and appointed the next day, at ten of the clock before noon; which hour they decreed to keep, and for that purpose assembled their folks at Balgavie, or thereby. The Cardinal ad∣vertised of their number (they were no more than 300 men) thought it not good that they should joyn with the Towne; for he feared his owne estate, and so he perswaded the Governour to passe forth of Dundie be∣fore nine hours, and to take the straight way to S. Iohnston: which percei∣ved by the foresaid Lords, they began to fear that they were come to pursue them, and so put themselves in order, and array, and marched for∣ward of purpose to have bidden the uttermost. But the crafty fox fore∣seeing that in fighting stood not his security, ran to his last refuge, that is, To manifest Treason, and so consultation was taken how that the force of the others might be broken. And at the first were sent the Laird of Grange, and the Provost of S. Andrews (knowing nothing of the Treason) to ask why they molested my Lord Governour in his journey. Whereto

they answered, That they meant nothing lesse, for they came at his Gra∣ces Commandment, to have kept the houre in Dundie appointed by him; which because they saw prevented, and knowing the Cardi∣nall to be their friend, they could not but suspect their unprovided com∣ing forth of the Towne, and therefore they put themselves in order, not to invade, but to defend, in case they were invaded. This answer repor∣ted, was sent to the Bishop of Saint Audrewes, the Abbot of Paisley, Ma∣ster David Panter, the Lairds of Balcleuch and Coldinknowes, to desire cer∣tain of the other company to talk with them; which they easily obtain∣ed (for they suspected no treason.) After long communication, it was demanded, If that the Earle and Lord, and Master Henry aforesaid, would not be content to talk with the Governour, provi••ed that the Cardinall and his company were on the place: They answered, That the Go∣vernour might command them in all things lawfull. But they had no will to be in the Cardinals mercy. Fair promises enow were made for their security. Then was the Cardinall and his Band commanded to depart, as that he did, according to the purpose taken. The Governour remained, and a certain number with him: To whom came without company, the said Earle, Lord, and M. Henry. After many fair words given to them all, to wit, That he would have them agreed with the Cardinall, and that he would have Master Henry Balnaves the worker and instrument thereof, he drew them forwards with them towards Saint Iohnston, whereto the Cardinall was ridden. They began to suspect (albeit it was too late) and therefore they desired to have returned to their folks, for putting order unto them: But it was answered, They should send back from the town, but they must needs go forward with my Lord Governour: and so, part∣ly by flattery, and partly by force, they were compelled to obey; and as soon as they were in the Towne, they were apprehended, and on the morrow sent all three to the Black Nesse, where they remained as it pleas∣ed the Cardinals gracelesse Grace, and that was till the Band of Manred, and of service, set some of them at liberty. And thus the Cardinal with his craft perswaded on every side; so that the Scots Proverb was true in him, So long rinnes the Fox, as he fute hes. Whether it was at this journey, or at another, that that bloody butcher executed his cruelty upon the in∣nocent persons in S. Iohnston, we cannot affirme: neither yet therein stu∣dy we to be curious, but rather we travell to expresse the verity, when∣soever it was done,* 3.89 than scrupulously and exactly to appoint times▪ which yet we omit not, when the certainty occurres. The verity of that cruell fact is this;* 3.90 At S. Pauls day, before the first burning of Edinburgh, came to S. Iohnston the Governour and Cardinall, and there upon envious delati∣on, were a great number of honest men and women called before the Cardinall, and accused of heresie. And albeit they could be convinced of nothing, but onely of suspition that they had eaten a Goose upon Friday, four men were adjudged to be hanged, and a woman to be drown∣ed; which cruell and most unjust sentence, was without mercy put in ex∣ecution: the husband was hanged, and the wife, having a sucking babe upon her brest,* 3.91 was drowned. O Lord, the Land is not yet purged from such beastly cruelty, neither hath thy just vengeance yet stricken all that were criminall of

their blood. But the day approacheth when that the punishment of that cruelty, and of others, will evidently appears. The names of the men that were hanged, were, Iames Hunter, William Lambe, William Anderson, Iames Ruvals, Burgesse of Saint Iohnston. At that same time were banish∣ed, Sir Henry Eldar, Iohn Eldar, Walter Piper, Laurence Pullar, with divers others, whose names come not to our knowledge. That sworn enemy to Christ Jesus, and unto all in whom any spark of knowledge appeared, had about that time in prison divers;* 3.92 amongst whom was Iohn Roger, a black Frier, godly and learned, one that had fruitfully preached Christ Jesus, to the comfort of many in Angus and Mearnes, whom that bloody man caused to murther in the ground of the Sea Tower in S. Andrews, and then caused to cast him over the wall, spreading a false brute, That the said Iohn seeking to flie, had broken his own neck. This ceased not Sa∣than by all means to maintaine his kingdome of Darknesse, and to sup∣presse the light of Christs Gospel. But mighty is he against whom they ••••ght: for when the wicked were in greatest security, then began God to show his anger. For the third day of May, in the yeer of our Lord 1544 yeers,* 3.93 without knowledge of any man in Scotland, (we mean of such as should have had the care of the Realme) was seen a great Navy of Ships arriving towards the Fyrth. The Posts came to the Governour and Cardinall (who both were in Edinburgh) what multitude of Ships were seen, and what course they took. This was on the Saturday before noon. Question was had, What should they mean? Some said, It is no doubt but they are English-men, and we fear that they will land. The Cardi∣nall skipped, and said, It is the Island flote, they are come to make a shew,* 3.94 and to put us in fear. I shall lodge all the men of Warre in mine eye, that shall land in Scotland. Still sitteth the Cardinall at his dinner, eating as though there had been no danger appearing. Men assembled to gaze upon the Ships, some to the Castle hill, some to the mountains, and other places eminent.* 3.95 But there was no question, With what Forces shall we resist, if we be invaded. Soon after six of the clock at night, were arrived, and had cast Ankor in the Road of Leith, more than two hundred Sail. Shortly after, the Admirall shot a flott Boat, which from Granton hills, till by East Leith, sounded the deep, and so returned to her Ship. Hereof were divers opinions; men of judgement foresaw what it meant, but no credit was given to any that would say, They minded to land, and so passed every man to his rest, as if the Ships had been a guard for their defence. Upon the point of day upon Sunday the fourth of May, addresse they for landing, and they ordered the Ships so, that a Galley or two laid their snouts to the hills: the small Ships, called Pinnaces and light Horse-men, approached as neer as they could. The great Ships discharged their Souldiers into the smaller Vessels, and they by Boats set upon dry Land before ten of the clock, 10000 men, as was judged, and more. The Governour and Cardinall seeing then the thing that they could not, or at least they would not believe before, after they had made a brag to fight, fled as fast as horse could carry them; so that after, they approached not within twenty miles of the danger. The Earle of Angus, and Sir George Dowglas were that night freed of Ward

(they were in Blacknesse) The said Sir George in merrinesse, said, I thanke King Henry, and my gentle Masters of England. The English Army betwixt one and two of the clock entered into Leith, found the Tables covered, the dinners prepared, such abundance of wine and victualls, besides the other substance, that the like riches within the like bounds was not to be found neither in Scotland nor England. Upon Munday the fifth of May, came to them from Barwick and the borders, two thousand Horse-men, who being somewhat reposed, the Army upon the Wednesday marched toward the Town of Edinburgh, spoiled and burnt the same, and so did they the Palace of Halyrud-house.* 3.96 The Horse-men took the House of Craigmiller, and gat great spoils therein; for it being judged the strongest House neer the Towne, after the Castle of Edinburgh, and all men sought to save their moveables therein. But the stoutnesse of the Laird gave it over, without shot of Hacke but, and for his reward was caused to march upon his feet to London: He is now Captain of Dumbar, and Provost of Edinburgh. The English-men seeing no resistance, hurled by force of men Cannons upon the street, to the Butter trone, and above, and hazarded a shot against the fore-entry of the Castle; but that was to their own pains; For they lying without Trench or Gabion, were exposed to the force of the whole Ordnance of the said Castle, which shot, and that not all in vain, for the Wheel and Axletree of one of the English Cannons was broken, and some of their men slain, and so they left with small ho∣nour, that enterprise taken rather of rashnesse, than of any advised coun∣sell. When the most part of the day they had spoiled and burnt, to∣wards the night they returned to Leith, and upon the morrow returned to Edinburgh, and executed the rest of Gods judgements for that time. And so when they had consumed both the Towns, they laded the Ships with the spoiles thereof, and they by Land returned to Barwick, using the Countrey, for the most part, at their own pleasure. This was a part of the punishment which God took upon the Realm for the infidelity of the Governour,* 3.97 and for the violation of his solemne Oath. But this was not the end; for the Realme was divided into two factions; the one fa∣voured France, the other the League lately contracted with England: The one did in no things credit thorowly the other, so that the Coun∣trey was in extreme calamity: for to the English-men were delivered divers Strengths, such as Carelaverock, Lochmaben, and Langham: the most part of the Borderers were confederate with England: And albeit at An∣crome mure in February, in the yeer of God 1544. was Sir Rafe Ewers,* 3.98 with many other English-men slain, and the yeere after were some of the said strengths recovered, yet was it not without great losse and detriment of the Common-wealth: For in the month of Ianuary, in the yeer of God 1545. Monsieur de Lorge,* 3.99 with Bands of men of War, came from France, for a destruction to Scotland: For upon their brag was an Army raised; forwards they go towards Warke,* 3.100 even in the midst of harvest. The Cardinalls Banner was that day displayed, and all his Files were charged: to be under it many had before promised, but at the point it was left so bare, that with shame it was shut up into the pock againe, and they after a shew returned with more shame to the Realm, then hurt

to their enemies. The black book of Hamilton maketh mention of great vassallage done at that time by the Governour and the French: but such as with their eyes saw the whole progresse,* 3.101 knew that to be a lye, and do repute it amongst the veniall sinnes of that race,* 3.102 which is to speak the best of themselves they can. That winter following so nurtured the French-men, that they learned to eat (yea to beg) cakes (which at their entrie they scorned) without jesting; they were so miserably used, that few re∣turned into France again with their lives. The Cardinall then had al∣most fortified the Castle of S. Andrews, which he made so strong in his opinion, that he regarded neither England nor France. The Earle of Le∣nox, as is said, disappointed of all things in Scotland, passed into England, where he was received of King Henry into protection, who gave him to wife Lady Margaret Dowglas, of whom was borne Henry, sometime hus∣band to our Queen and Mistresse. While the inconstant Governour was sometimes dejected, and sometimes raised up againe by the Abbot of Paislay (who before was called, Chaster then any maiden) began to shew himselfe; for after he had taken by craft the Castles of Edinburgh and Dumbar, he took also possession of his enemies wife, the Lady Stanehouse. The woman is and hath been famous,* 3.103 and is called, Lady Gilton: her Ladyship was holden alwayes in poverty. But how many wives and vir∣gins he hath had since, and that in common, the world knoweth, albeit not all, and his bastard birds bear some witnesse. Such is the example of holinesse, that the flock may receive of the Papisticall Bishops. In the midst of all the calamities that came upon this Realme, after the defection of the Governor from Christ Jesus, came into Scotland that blessed Martyr of God M. George Wischarde,* 3.104 in company of the Commissioners before mentioned in the yeere of our Lord 1544. a man of such graces, as be∣fore him was never heard within this Realme, yea, and are rare to be found yet in any man, notwithstanding this great light of God that since his dayes hath shined unto us: he was not onely singularly learned, as well in all Godly knowledge, as in all honest humane Science: but also he was so clearely illuminated with the spirit of Prophesie, that he saw not onely things pertaining to himselfe, but also such things as some Townes, and the whole Realme afterward felt, which he forespake not in secret, but in the audience of many, as in their own places shall be declared. The be∣ginning of his Doctrine was in Mount Rosse, therefrom he departed to Dundie, where with great admiration of all that heard him, he taught the Epistle to the Romanes:* 3.105 till that by procurement of the Cardinall, Robert Myle, then one of the principall men in Dundie, and a man that of old had professed knowledge, and for the same had suffered trouble, gave, in the Queenes and Governours name, Inhibition to the said Master George, that he should trouble their Towne no more, for they would not suf∣fer it: And this was said to him being in the publike place; which heard, he mused a pretie space, with his eyes bent unto the heaven. And thereafter looking sorrowfully to the speaker, and unto the people, he sayd, God is witnesse that I never minded your trouble, but your com∣fort: yea, your trouble is more dolourous unto me, then it is unto your selves: But I am assured, that to refuse Gods word and to chase from yo••

his messenger shall not preserve you from trouble, but it shall bring you into it: For God shall send unto you messengers who will not be afraid of burning, nor yet for banishment. I have offered unto you the word of Salvation, and with the hazard of my life I have remained amongst you. Now ye your selves refuse me,* 3.106 and therefore must I leave my Innocencie to be declared by my God, if it be long prosperous with you, I am not led with the Spirit of Truth. But if trouble unlooked for apprehend you, acknowledge the cause, and turne to God. For he is mercifull, but if ye turne not at the first, he will visit you with fire and sword. These words pronounced, he came downe from the Preaching place. In the Church present was the Lord Marshall, and divers noble men, who would have had the said M. George to have remained, or else to have gone with them into the Countrey. But for no request would he either tarry in the towne or on that side of Tay any longer. But with possible expedition past to the West-land, where he began to offer Gods word, which was of many gladly received, till that the Bishop of Glasgow, Dumbar, by instigation of the Cardinall, came with his gatherings to the Towne of Ayre to make resistance to the said M. George, and did first take the Church. The Earle of Glencarne being thereof advertised, repaired with his friends to the Towne with diligence, and so did divers Gentlemen of Kyle (amongst whom was the Laird of Lefnoreise, a man far different from him that now liveth, in the yeere of our Lord 1566. in manners and Religion) of whom to this day yet many live, and have declared themselves alwayes zealous and bold in the cause of God, as after will be heard. When all were assembled, conclusion was taken that they would have the Church. Whereto the said M. George utterly repugned•• saying, Let him alone, his Sermon will not much hurt▪ Let us go to the Market Crosse: And so they did, where he made so notable a Sermon, that the very enemies themselves were confounded.* 3.107 The Bishop Preached to his Jackmen, and to some old Bosses of the Towne. The sum of all his Sermon was, They say we, should Preach; Why not? Better late thrive, then never thrive. Hold us still for your Bishop; and we shall provide better the next time. This was the be∣ginning and the end of the Bishops Sermon: Who with haste departed the Towne, but returned not to fulfill his promise. The said M. George remained with the Gentlemen in Kyle, till that he gat sure knowledge of the estate of Dundie. He Preached commonly at the Church of Gastonne, and used much in the Barrie. He was required to come to the Church of Machlyne, and so he did: But the Sheriffe of Ayre caused to man the Church, for preservation of a Tabernacle that was there beautifull to the eye. The persons that held the Church was George Campbell of Mon∣garswood, that yet liveth Anno 1566. Mung•• Campbell of Bro••••syde, George Rid in Dandilling the Laird of Tempilland.

Some zealous of the Parish, amongst whom was Hugh Campbell of King∣arcleuch, offended that they should be debarred their Parish Church, con∣cluded by force to enter. But the said M. George withdrew the said Hugh, and said unto him, Brother, Christ Iesus is as mighty upon the fields as in the Church; And I finde that ••e himselfe after Preached in the Desert, at the sea side, and other places judged prophane then, he did in the Temple of Jerusalem.

It is the word of Peace that God sends by me: The blood of no man shall be shed this day for the Preaching of it. And so withdrawing the whole people, he came to a ditch in a More-edge, upon the South-west side of Machlyne, upon the which he ascended: The whole multitude stood and sate about him (God gave the day pleasant and hot) he continued in Preaching more then three houres: In that Sermon God wrought so wonderfully with him,* 3.108 that one of the most wicked men that was in that countrey, na∣med Larence Ranckin, Laird of Sheld, was converted. The teares ran from his eyes in such abundance, that all men wondered; His conversion was without hypocrisie, for his life and conversation witnessed it in all times to come. While this faithfull servant of God was thus occupied in Kyle, word rose, that the Plague of Pestilence rose in Dundie, which began foure dayes after that the said M. George was inhibited Preaching, and was so vehement, that it passed almost credibility, to hear how many departed every foure and twenty houres. The certainty understood, the said Master George tooke his leave of Kyle, and that with the regrate of many. But no request could make him to remain;* 3.109 His reason was, They are now in trouble, and they need comfort: Perchance this hand of God will make them now to magnifie and reverence that word which before (for the feare of men) they set at l••ght price. Coming unto Dundie, the joy of the faithfull was excee∣ding great. He delayed no time, but even upon the morrow gave signifi∣cation that he would Preach. And because the most part were either sick, or else were in company with those that were sick, he choosd the head of the East port of the Towne for his Preaching place, and so the whole stood or sat within, the sick and suspected without the Port or gate. The Text upon the which his first Sermon was made, he took from the hundred and seventh Psalme; The Sentence thereof, He sent his Word and healed them; And therewith joyned these words, It is neither herbe nor plaister, O Lord, but thy Word healeth all. In which Sermon he most comfortably did entreat of the dignity & utility of Gods word, the punishment that comes for the contempt of the same; the promptitude of Gods mercy to such as truly turn to him; yea, the great happinesse of them whom God taketh from this misery, even in his own gentle visitation, which the malice of man can neither mend nor pair. By the which Sermon he so raised up the hearts of all that heard him, that they regarded no death, but judged them more happy that should depart, then such as should remain behinde. Consi∣dering that they knew not if they should have such a comforter with them at all times. He spared not to visit them that lay in the very extremity. He comforted them as he could, being such a multitude; He caused minister all things necessary to those that could use meat or drink, and in that point was the Town wonderous beneficiall; for the poore was no more neglect∣ed then was the rich. While he was spending his life to comfort the af∣flicted, the Devill ceased not to stir up his owne son the Cardinall again, who corrupted by money a desperate Priest, named Sir Iohn Weighton, to slay the said M. George, who looked not to himselfe in all things so cir∣cumspectly as worldly men would have used. And upon a day the Ser∣mon ended and the people departing, no man suspecting danger, and there∣fore not heeding the said M. George; The Priest that was corrupted stood

waiting at the foot of the steps, his gowne loose, and his dagger drawne in his hand under his gowne. The said Master George, as that he was most sharpe of eye and judgement,* 3.110 marked him, and as he came neere, he said; My friend, what would you do? And therewith he clapped his hand up∣on the Priests hand wherein the dagger was, which he took from him. The Priest abashed fell down at his feet, and openly confessed the verity as it was. The noise rising, and coming to the eares of the sicke. They cryed, Deliver the traytor to us, or else we will take him by force; And so they burst in at the gate: But M. George took him in his armes, and said, Whosoever trou∣bles him shall trouble me, for he hath hurt me in nothing, but he hath done great comfort to you and me, to wit, he hath let us to understand what we may feare, in times to come we will watch better: And so he appeased both the one part and the other, and saved the life of him that sought his. When the Plague was so ceased that almost there was none sicke, he tooke his leave of them, and said, That God had almost put an end to that battell. He found himselfe called to another place. The Gentlemen of the West had written unto him that he should meet them at Edinburgh; for they would require Disputa∣tion of the Bishops, and that he should be publikely heard, whereto he wil∣lingly agreed. But first he passed to Montrosse to salute the Church there, where he remained, occupied sometimes in Preaching, but most part in se∣cret Meditation: In the which he was so earnest, that night and day he would continue in it, while he was so occupied with his God, the Cardi∣nall drew a secret draught for his slaughter; He caused to write unto him a Letter,* 3.111 as it had been from his most familiar friend, the Laird of Kinneir, desiring him with all possible diligence to come unto him, for he was stric∣ken with a sudden sicknesse. In the mean time had the traitor provided 60 men with Jacks and Spears to lie in wait within a mile and halfe to the town of Montrosse for his dispatch. The Letter coming to his hand, he made haste at first (for the boy had brought a horse) and so with some honest men he passed forth of the Town, but suddenly he stayed, and musing a space,* 3.112 returned back, whereat they wondring, he said, I will not go, I am for∣bidden of God, I am assured there is treason; Let some of you, saith he, go to yon∣der place, and tell me what ye finde. Diligence made; They found the Treason as it was, which being shewn with expedition to M. George, he answered, I know that I shall end my life in that blood-thirstie mans hands, but it will not be on this manner. The time approaching that he had appointed to meet the Gentlemen at Edinburgh, he tooke his leave at Montrosse, and sore against the judgement of the Laird of Dune, entred on his jour∣ney, and so returned to Dundie. But remained not, but passed to the house of a faithfull brother named Iames Watson, who dwelt in Inner-Gowrie, distant from the said Towne two miles, and that night (as infor∣mation was given to us, by William Spadin and Iohn Watson, both men of good credit) before day he passed forth into a yard, the said William & Iohn followed privily, and tooke heed what he did, when he had gone up and down in an alley a reasonable space, with many sobs and deep grones, h•• fell upon his knees, and sitting thereon, his grones increased. And from hise knees he fell upon his face. And then the persons aforenamed, heard weep∣ing, and as it were, an indigest sound of prayers, in the which he

continued neer an hour, and after began to be quiet, and so arose, and came into his bed. They that waited upon him came before, as if they had bin ignorant, till that he came in, and then began they to demand where he had been: But that night he would answer nothing. Upon the morrow they urged him again; and while that he dissembled, they said, M. George, Be plain with us, for we heard your mourning, and saw you both upon your knees, and upon your face. With dejected visage, he said, I had rather ye had been in your beds, and it had been more profitable for you; for I was scarce well occupied. When they instantly urged him to let them know some comfort, he said, I will tell you, That I am assured that my travell is neer an end, and therefore call to God with me, that now I shrinke not when the battell waxes most hot. And while that they weeped and said, That was small comfort unto them; he answered, God shall send you comfort after me.* 3.113 This Realme shall be illuminated with the light of Christs Gospel, as cleerly as ever any Realme since the dayes of the Apostles. The House of God shall be builded in it; yea, it shall not lack (whatsoever the enemy imagine in the contrary) the very Kep∣stone, meaning, That it should once be brought to the full perfection. Neither (said he) shall this be long to▪ there shall not many suffer after me, till that the glory of God shall evidently appeare, and shall once tri∣umph in despight of Sathan. But alas, if the people shall be after un∣thankfull, then fearfull and terrible shall the plagues be that shall follow. And with these words he marched forwards in his journey towards S. Iohnston, and so to Fyfe, and then to Leyth, where he arrived; and hear∣ing no word of those that appointed to meet him, to wit. The Earle of Cassels, and the Gentlemen of Kyle and Cuninghame, he kept himself secret a day or two. But beginning to wax sorrowfull in spirit, and being de∣manded of the cause, of such as were not in his company before, he said, What differ I from a dead man, except that I eat and drinke? To this time God hath used my labours to the instruction of others, and unto the disclosing of darknesse, and now I lurke as a man that were ashamed, and durst not shew himself before men. By these and the like words, they that heard him understood that his desire was to preach,* 3.114 and therefore said, Most comfortable it was unto us to hear you; but because we know the danger wherein ye stand, we dare not desire you. But dare ye and others hear (said he) and then let my God provide for me as best pleaseth him. Finally, it was concluded, That the next Sunday he should preach in Leith, as he did, and took the Text, The Parable of the sower that went forth to sow seed, Matth. 13. And this was upon the fifteenth day before Christmas. The Sermon ended, the Gentlemen of Lowthan, who then were earnest Professors of Christ Jesus, thought not expedient that he should remain in Leith, because that the Governour and Cardinall were shortly to come to Edinburgh, and therefore they took him with them, and kept him some∣times in Brunston, sometimes in Langnidrie, and sometimes in Ormeston. For these three diligently waited upon him. The Sunday follow∣ing, he preached in the Church of Enneresk, besides Mussilburgh, both before and at after noon, where there was a great confluence of people, amongst whom was Sir George Dowglas, who after the Sermon

said publikely, I know that my Lord Governour. and my Lord Cardinall shall hear that I have been at this preaching (for they were then at Edinburgh) Say unto them, That I will avow it, and will not onely maintain the Doctrine that I have heard, but also the person of the Teacher, to the uttermost of my power. Which words greatly rejoyced the people, and the Gentlemen then pre∣sent. One thing notable in that Sermon we cannot passe by: Amongst others,* 3.115 there came two gray Friers, and standing in the entry of the Church door, they made some whispering to such as came in: which perceived, the Preacher said to the people that stood neer them, I heartily pray you to make room to those two men, it may be that they be come to learne. And unto them he said, Come neer (for they stood in the very entry of the door) for I assure you ye shall hear the Word of verity, which shall either seal in you this same day your salvation or condemnation. And so proceeded he in Doctrine, sup∣posing they would have been quiet: But when he perceived them still to trouble the people that stood neer them (for vehement was he against the false worshipping of God) he turned unto them the second time, and with an irefull countenance said, O Sergeants of Sathan, and deceivers of the souls of men, Will ye neither heare Gods Truth, nor suffer others to heare it; Depart, and take this for your portion, God shall shortly confound and disclose your hypocrisie within this Realme; ye shall be abominable unto men, and your places and habitations shall be desolate. This Sentence he pronounced with great vehemency in the midst of the Sermon: And turning to the peo∣ple, he said, You wicked men have provoked the Spirit of God to anger. And so he returned to his matter, and proceeded to the end. The dayes tra∣vell was ended, he came to Langindrie, and the two next Sundays preach∣ed in Tranent, with the like grace, and like confluence of people. In all his Sermons after his departure from Augus, he forespake the shortnesse of the time that he had to travell, and of his death, the day whereof approached neerer than any would believe. In the latter end of those dayes that are called the holy dayes of Christmas, past he, by consent of the Gentlemen, to Hadington, where it was supposed the greatest conflu∣ence of people should be, both by reason of the Towne, and of the Countrey adjacent. The first day before noon, the auditors were rea∣sonable, and yet nothing in comparison of that which used to be in that Church. But the afternoon, and the next day following before noon, the auditory was so slender, that many wondred. The cause was judged to have been, That the Earle Bothwell, who in those bounds used to have great credit and obedience, by procurement of the Cardinall, had given inhibition, as well unto the Towne, as unto the Countrey, that they should not hear him, under the pain of his displeasure. The first night he lay within the Towne, with David Forrest, now called the Generall, a man that long professed the truth, and upon whom many in that time de∣pended. The second night he lay in Lethington, the Laird whereof was ever civill, albeit not perswaded in Religion. The day following, before the said M. George past to the Sermon, there came to him a boy, with a Letter from the Westland; which received and read, he called for Iohn Knox, who had waited upon him carefully from the time he came to Lou∣thaine, with whom he began to enter into purpose, That he wearied of

the world, for he perceiveth that men began to be weary of God. The cause of his complaint was; The Gentlemen of the West had written unto him, That they could not keep the meeting at Edinburgh. The said Io. Knox wondering that he desired to keep any purpose before Sermon (for that was not his accustomed use before) said, Sir, the time of Sermon approa∣cheth, I will leave you for the present to your meditation. And so he took the Bill containing the purpose aforesaid, and left him: the said Master George walked up and down behinde the high Altar more than half an houre. His weary countenance and visage declared the grief and alteration of his minde. At last he passeth to the Pulpit; but the Auditory was small, he should have begun to have treated of the second Table of the Law: but thereof in that Sermon spake he very little. He began on this manner: O Lord, How long shall it be that thy holy Word shall be despised, and men shall not regard their owne salvation? I have heard of thee, Hadington, That in thee would have been, at any vaine Clarke Play, two or three thousand people; and now to hear the Messenger of the Eternall God, of all the Towne or Parish, can∣not be numbred one hundred persons: Sore and fearfull shall the plagues be, that shall ensue upon of this thy contempt, with fire and sword shalt thou be plagued: Yea, thou Hadington in speciall,* 3.116 strangers shall possesse thee, and you the present inhabitants shall either in bondage serve your enemies, or else ye shall be chased from your own habitations; and that because ye have not knowne, nor will not know the time of Gods mercifull visitation. In such vehemency and threat∣ning continued that servant of God, neer an hour and an half; in the which he declared all the plagues that ensued as plainly, as after our eyes saw them performed. In the end he said, I have forgotten my self, and the matter that I should have treated of: But let these my last words concerning publike Preaching remain in your mindes, till that God send you new comfort. Thereafter he made a short Paraphrase upon the second Table, with an Exhortation to patience, to the fear of God, and unto the works of mer∣cy, and so ended, as it were making his last Testament, as the issue decla∣red fully. The Spirit of Truth and of true Judgement were both in his heart and mouth: for that same night was he apprehended before mid∣night, in the house of Ormeston,* 3.117 by the Earle Bothwell, made for money butcher to the Cardinall. The manner of his taking was thus: Depart∣ing from the towne of Hadington, he took his good-night, as it were, for ever,* 3.118 of all his acquaintance, especially from Hewe Dowglas of Langin∣drie. Iohn Knox pressing to have gone with the said Master George, he said, Nay,* 3.119 returne to your children, and God blesse you; one is sufficient for one Sacri∣fice. And so the said Iohn Knox albeit unwillingly obeyed, and returned with Hewe Dowglas of Langindrie, Master George having to accompany him the Laird of Ormeston, Iohn Sandelandes of Calder younger, the Laird of Brounston, and others, with their servants, passed upon foot (for it was a vehement Frost) to Ormeston. After supper he held com∣fortable purpose of Gods chosen children, and merrily said, Methinke that I desire earnestly to sleep: And therewith he said, Shall we sing a Psalm? And so he appointed the One and fiftieth Psalme, which was put in Scot∣tish Meeter, and began thus, Have mercy on me now good Lord after thy great mercy, &c. Which being ended, he past to his Chamber, and sooner

then his common diet, was to passe to bed with these words, And grant qui∣et rest. Before midnight the place was beset about, that none could escape to make advertisement. The Earle Bothwell came and called for the Laird, and declared the purpose, and said, That it was but in vain to make him to hold his house, for the Governour and the Cardinall with all their power were coming (and indeed the Cardinall was at Elphinston, not a mile distant from Ormeston) But if he would deliver the man to him, he would promise upon his Honour,* 3.120 That he should be safe, and that it should passe the power of the Cardinall to do him any harme or hurt. Allured with these words, and taking counsell with the said Ma∣ster George, (who at the first word said, Open the gates, the blessed will of my God be done.) They received in the Earle Bothwell himself, with some Gentlemen with him: To whom Master George said, I praise my God, that so honourable a man as you,* 3.121 my Lord, receiveth me this night, in the pre∣sence of these noble men: For now I am assured, That for your Honours sake, ye will suffer nothing any wayes to be done to me, but by the order of Law. I am not ignorant that all their Law is nothing but corruption, and a cloake to shed the blood of the Saints. But yet I lesse fear to die openly, than se∣cretly to be murthered. The said Earle Bothwell answered, I shall not onely preserve your body from all violence that shall be purposed against you against order of Law, but also I promise here in the presence of these Gentlemen, That neither shall the Governour nor the Cardinall have their will of you, But I shall retaine you in mine owne hands, and in mine owne house, till that either I shall make you free, or else restore you in the same place where I receive you. The Lairds aforesaid, said, My Lord, If ye will do as you have spoken, and as we thinke your Lordship will do, then do we here pro∣mise unto your Lordship, That not onely we our selves shall serve you all the dayes of our life, but also we shall procure the whole professors within Lo∣than to do the same. And upon either the preservation of this our bro∣ther, or upon his delivery againe to our hands; we being reasonably ad∣vertised to receive him, That we, in the name and behalfe of our friends, shall deliver to your Lordship, or any sufficient man that shall deliver to us againe this servant of God, our Band of Manred in manner requisite. And thus promise made in the presence of God, and hands stricken upon both the parties for observation of the promise, the said Master George was delivered to the hands of the said Earle Bothwell; who im∣mediately departing with him, came to Elphinston, where the Cardi∣nall was. Who knowing that Calder Younger, and Brunston, were with Iohan Cocburne Laird of Ormeston, sent back with expedition to apprehend them also. The noyse of Horse-men being heard, the ser∣vants gave advertisement, That more then departed, or was there before, were returned. And while that they dispute what should be the motive, the Cardinalls Garrison had seized both the outer and inner Close. They called for the Laird, and for the Laird of Calder, who presenting themselves, demanded what their COMMISSION was. To bring you two, and the Laird of Brouneston to my Lord GOVERNOUR. They were nothing content (as they had no cause) and yet they

made faire countenance, and intreated the Gentlemen to drinke, and to baite their horses, till that they might put themselves in readinesse to ride with them. In this meane time Brounston conveyed himselfe first se∣cretly, and then by speed of foot to Ormiston wood, and from thence to Dundallon, and so escaped that danger; the other two were put into the Castle of Edinburgh, where the one, to wit, Calder Zounger, remained un∣till his baud of Manred to the Cardinall, was the meanes of his deliver∣ance: And the other, to wit, Ormiston, freed himselfe by leaping off the wall of the Castle, betwixt ten of the clock and eleven before noon: And so breaking Ward, he escaped prison, which he unjustly suffered. The ser∣vant of God M. George Wischarde, was carried first to Edinburgh, there∣after brought backe, for fashion sake, to the house of Hailles againe, which was the principall place that then the Earle Bothwell had in Lothiane. But as gold and women have corrupted all worldly and fleshly men from the beginning, so did they him: For the Cardinall gave gold, and that large∣ly; and the Queen, with whom the said Earle was then in the Glunders, promised him favour in all his lawfull suites to women: if he would de∣liver the said M. George, to be kept in the Castle of Edinburgh. He made some resistance at the first, by reason of his promise. But an effeminate man cannot long withstand the assaults of a gracious Queene, and so was the servant of God transported to Edinburgh, where the Cardinall then had a convention of Prelats, wherein somewhat was said of redressing the abuses of the Church, and reforming the lives of the Clergie, but it tooke no effect. M. Wischarde remained but few dayes in Edinburgh: For that bloodie woolfe the Cardinall, ever thirsting after the blood of the servant of God, so travelled with the abused Governour, that he was content that Gods servant should be delivered to the power of that Tyrannie. And so small inversion being made, Pilate obeyed the petition of Caiaphas, and of his fellows, and adjudged Christ to be crucified. The Cardinall seeing it was forbidden by the Canon Law to Priests to sit as Judges upon life and death, although the crime were Heresie, sent to the Governour, desi∣ring him to name some Lay-Judge to pronounce Sentence against M. Wis∣charde. The Governour had freely condescended to the Cardinalls re∣quest, without delay, if David Hamilton of Preston, a godly and wise man, had not remonstrated unto him, That he could expect no better end then Saul, since he persecuted the Saints of God, for that Truth which he pro∣fessed once with such a shew of earnestnesse; the profession thereof, being the onely cause of his advancement to that high degree wherein he was: The Governour moved at this Speech of David Hamiltons, answered the Cardinall; That he would not meddle with the blood of that good man; and told him, That his blood should be on him, for he himselfe would be free of it. At this the Cardinall was angry, and said he would proceed, and that he had sent to the Governour of meere civility, without any need. And so the servant of God, delivered to the hand of that proud and mer∣cilesse Tyrannie, triumph was made by the Priests. The godly lamented, and accused the foolishnesse of the Governour: For by the retaining of the said M. George, he might have caused Protestants and Papists (rather proud Romanists) to have served; The one, to the end the life of their

Preacher might have been saved; The other, for feare that he should have set him at liberty again, to the confusion of the Bishops. But where God is left (as he had plainely renounced him before) what can counsell or judgement availe? How the servant of God was dealt withall, and what he did from the day that he entred within the sea Tower of S. Andrews, which was in the end of January,* 3.122 in the yeere of God 1546. unto the first of March the same yeere when he suffered, we cannot certainly tell, except we understand he wrote somewhat in prison, but that was suppressed by the enemies. The Cardinall delayed no time, but caused all Bishops, yea, all the Clergie that had any preheminence, to be called to S. Andrews, against the seven and twentieth day of February, that consultation might be had in that question; which in his minde was no lesse resolved, then Christs death was in the minde of Caiaphas. But that the rest should bear the like burden with him, he would that they should before the world subscribe whatsoever he did. In that day was wrought a wonder, not unlike that which was at the accusation and death of Jesus Christ, when Pilate and Herod, who before were enemies, were made friends, by con∣senting of them both to Christs condemnation;* 3.123 differs nothing, except that Pilate and Herod were brethren under their father the Devill, in the estate called Temporall; And these two of whom we are about to speake, were brethren (sons of the same father the Devill) in the estate Ecclesia∣sticall. If we interlace merrynesse with earnest matters, pardon us good Reader, for the fact is so notable that it deserveth long remembrance.

* 3.124The Cardinall was knowne proud; and Dumbar Archbishop of Glas∣gow was knowne a glorious foole: And yet because sometimes he was called the Kings Master, he was Chancellour of Scotland. The Cardinall cometh even the same yeere, in the end of harvest before to Glasgow, upon what purpose we omit. But while they remaine together, the one in the Towne, the other in the Castle; Question riseth for bearing of their Crosses.* 3.125 The Cardinall alleadged, That by reason of his Cardinalship, and that he was Legatus natus, and Primate within Scotland, in the kingdome of Antichrist; That he should have the preheminence, and that his Crosse should not onely go before, but that also it should onely be borne wheresoever he was. Good Gukstone Glakstone, the aforesaid Archbishop, lacked no reasons, as he thought, for mainte∣nance of his glory. He was an Archbishop in his owne Diocesse, and in his owne Cathedrall Seat and Church, and therefore ought to give place to no man. The power of the Cardinall was but begged from Rome, and appertaineth but to his own person, and not to his Bishoprick, for it might be, that his successour should not be Cardinall, but his dignity was annex∣ed with his office, and did appertaine to all that ever should be Bishops of Glasgow. Howsoever these doubts were resolved by the Doctors of Di∣vinity of both the Prelats, yet the decision was as ye shall heare; Com∣ming forth (or going in, all is one) at the Queere doore of Glasgow Church, begins striving for state betwixt the Crosse-bearers, so that from glouming they came to shouldring, and so from shouldring they go to buffets, and from dry blowe-neffaling; and then for charities sake, they cry, Disperst•• dedit pauperibus, and essay which of the Crosses was finest mettall, which

staffe was strongest, and which Crosse-bearer could best defend his Ma∣sters preheminence; and that there should be no superiority in that behalf, to the ground go both their Crosses. And then began no little fray, but yet a merry game, for rockets were rent, tippets were torne, crowns were knapped, and side gowns might have been seen wantonly to wagge from the one wall to the other: Many of them lacked beards, and that was the more pity, and therefore could not buckle other by the brises, as bold men would have done. But fie on the Jackmen, that did not their duty: For had the one part of them recountred the other, then had all gone right; but the Sanctuary we suppose saved the lives of many. How merrily so ever this be written, it was bitter mirth to the Cardinall and his court. It was more then irregularity▪ yea, it might well have been judged laese majesté to the son of perdition, the Popes own person; and yet the other in his folly, as proud as a Peacocke, would let the Cardinall know, that he was a Bi∣shop, when the other but Beton, before he gat the Abbey of Aberbroth. This enmity was judged mortall, and without all hope of reconciliation. But the blood of the innocent servant of God, buried in oblivion all that bragging and boast. For the Archbishop of Glasgow was the first unto whom the Cardinall wrote, signifying unto him what was done, and ear∣nestly craving of him, that he would assist with his presence and counsell, how that such an enemy to their estate might be suppressed. And thereto was not the other slow, but kept time appointed, sat next to the Cardinall, waited and subscribed first in ranke, and lay over the East block-house with the said Cardinall, till the Martyr of God was consumed with fire: for this we may note, That all these beasts consented in heart to the slaughter of that Innocent. So did they approve it with their presence, having the whole ordnance of the Castle of S. Andrews, bent towards the place of execution, which was neere to the Castle, ready to have shot, if any would have made defence or rescue to Gods servant. The manner of his Accusation, Processe, and Answers followeth, as we have recei∣ved from certaine Records, which we relate truely, as neere as possibly we can.

Upon the last of February was sent to the prison where the servant of God lay,* 3.126 the Deane of the Towne, by the commandment of the Cardinall and his wicked counsell, and there summoned the said Master George, that he should on the morrow following appeare before the Judge, then and there to give account of his seditious and Hereticall Doctrine. To whom the said Master George answered; What needeth (said he) the Cardi∣nall to summon me to answer for my Doctrine openly before him, un∣der whose power and Dominion I am thus straightly bound in irons? May not he compell me to answer, of his extort power? Or beleeveth he that I am unprovided to render account of my Doctrine? To mani∣fest your selves what men ye are, it is well done that ye keepe your old Ceremonies and Constitutions made by men. Upon the next morrow the Lord Cardinall caused his servants to addresse themselves in their most warlike array, with Jack, Knapscall, Splent, Spear, & Axe, more seem∣ly for the war then for the Preaching of the true word of God. And when these armed Champions, marching in warlike order, had conveyed the

Bishops into the Abbey-church, incontinently they sent for M. George, who was conveyed unto the said Church by the Captaine of the Castle, and the number of an hundred men, addressed in manner aforesaid, like a Lamb led they him to the sacrifice. As he entred in at the Abbey-Church doore, there was a poore man lying vexed with great infirmities, asking of his almes, to whom he flung his purse, and when he came before the Car∣dinall, by and by the Sub-prior of the Abbey,* 3.127 called Deane Iohn Win∣rame, stood up in the Pulpit, and made a Sermon to all the congregation there then assembled, taking his matter out of Matth. 13. Whose Sermon was divided into foure parts. The first was, A short and briefe declaration of the Evangelist. The second, of the interpretation of the good seed: And because he called the Word of God the good seed, and Heresie the evil seed; he declared what Heresie was, and how it should be knowne. He defined it on this manner;* 3.128 Heresie is a false Opinion, defended with Pertinacie, clearely repugning the Word of God. The third part of his Sermon was, The cause of Heresie within that realm, and all other realms. The cause of Heresie (said he) is the ignorance of them which have the cures of mens soules: to whom it necessarily belongeth to have the true understanding of the Word of God,* 3.129 that they may be able to winne again the false Teachers of Heresies, with the sword of the Spirit, which is, the word of God: and not onely to win again, but also to overcome, as faith Paul to Timothy, A bishop must be faultlesse, as becometh the minister of God, not stubborn, nor angry, no drunkard, no fighter, not given to filthy lucre, but harbe∣rous, one that loved goodnesse, sober-minded, righteous, holy, temperate, and such as cleaveth unto the true Word of Doctrine. That he may be able with wholsome learning, and to impugne that which they say against him. The fourth part of his Sermon was, how Heresies should be knowne; Heresies (quoth he) be knowne on this manner;* 3.130 As the God-smith knoweth the fine gold from the unperfit, by the touch-stone; So likewise may we know Heresie by the undoubted Touch-stone, that is, The true, sincere, and undefiled Word of God. At the last he added, That Hereticks should be put down in this present life. To which Proposition, the Gospel he treated of ap∣peareth not to repugne, Let them both grow to the harvest. The har∣vest is the end of the world, neverthelesse he affirmed, That they should be put down by the civill Magistrate, and Law. And when he ended his Ser∣mon, incontinent they caused M. George to ascend into the Pulpit, there to heare his Accusation and Articles, for right against him stood one of the fat flock, a monster, Iohn Lawder, a Priest, laden full of cursings, written in paper of the which he took out a roule, both long, and also full of out∣rages, threatnings, maledictions, and words of devilish spite and malice, saying to the innocent M. George, so many cruell and abominable words, and hit him so spitefully with the Popes thunder, that the ignorant people dreaded lest the earth then would have swallowed him up quick. Not∣withstanding he stood still with great patience, hearing their sayings, not once moving or changing his countenance. When that this fat sow had read thorowout all his lying menaces, his face running down with sweat, and froathing at the mouth like a boare: He spate at M. Georges face, say∣ing, What answers thou to these sayings? Thou runagate, traitour, theefe, which we

have duely proved by sufficient witnesse against thee. Master George hearing this, sate downe upon his knees in the Pulpit, making his prayer to God. When he had ended his Prayer, sweetly and Christianly, he answered unto them all in this manner:

Master George his ORATION.

MAny and horrible sayings unto me a Christian man, many words abomina∣ble for to heare, have ye spoken here this day, which not onely to teach, but also to thinke, I thought it ever great abomination. Wherefore I pray your dis∣cretions quietly to heare me, that ye may know what were my Sayings, and the manner of my Doctrine. This my Petition (my Lords) I desire to be heard for three causes. The first is, Because through preaching of the Word of God, [ 1] his glory is made manifest. It is reasonable therefore, for the advancing of the glory of God, that ye heare me teaching truely the pure and sincere Word of God, without any dissimulation. The second reason is, Because that your health [ 2] springeth of the Word of God, for he worketh all things by his Word. It were therefore an unrighteous thing, if ye should stop your eares from me, teaching truely the Word of God. The third reason is, Because your Doctrine speaketh [ 3] forth many pestilentious, blasphemous, and abominable words, not coming by the inspiration of God, but of the devill, on no lesse perill than my life. It is just therefore and reasonable for your discretions, to know what my words and Doctrine are, and what I have ever taught in my time in this Realme, that I pe∣rish not unjustly, to the great perils of your selves. Wherefore both for the glory of God, your owne health, and safeguard of my life, I beseech your discretions to heare me, and in the meane time I shall recite my Doctrine, without any colour.

First and chiefly, since the time that I came into this Realme, I taught nothing but the ten Commandments of God, the twelve Articles of the Faith, and the Prayer of the Lord in the mother Tongue. Moreover, in Dundie I taught the Epistle of Saint Paul to the Romanes. And I shall shew your discretions faithfully what fashion and-manner I used, when I taught without any humane dread. So that your discretions give me your eares benevolent and attentive.

Suddenly then, with a loud voyce cryed the accuser, the fat sow, Thou Hereticke,* 4.1 Runnagate, Traytor, and Thief, It was not lawfull for thee to preach; thou hast taken the power at thine owne hand, without any authority of the Church. We forthinke that thou hast been a Preacher so long. Then said the whole Con∣gregation of the Prelats, with their complices, these words; If we give him license to Preach, he is so crafty, and in holy Scriptures so exercised, that he will perswade the people to his opinion, and raise them against us. M. George seeing their malicious and wicked intent, appealed to an indif∣ferent and equall Judge. To whom the accuser, Iohn Lawder aforesaid, with hoggish voyce answered, Is not my Lord Cardinall the second person within this Realme, Chancellor of Scotland, Archbishop of Saint An∣drewes, Bishop of Merepose,* 4.2 Commendator of Arbroth, Legatus natus, Legatus a Latere. And so reciting as many Titles of his unwor∣thy Honours as would have laden a Ship, much sooner an Asse: Is not he (quoth Iohn Lawder) an equall JUDGE ap∣parently to thee. Whom other desirest thou to be thy JUDGE?

To whom this humble man answered, saying, I refuse not my Lord Cardi∣nall, but I desire the Word of God to be my Iudge, the Temporall estate with some of your Lordships mine auditors, because I am here my Lord Governours prisoner. Whereupon the pridefull and scornfull people that stood by, mocked him saying, Such man, such Iudge, speaking seditious and reproachfull words against the Governour, and other of the Nobles, meaning them also to be hereticks. And incontinent, without all delay, they would have given sentence upon M. George, and that without further Processe, had not certain men there councelled my Lord Cardinall to reade againe the Articles, and to heare his answers thereupon, that the people might not complaine of his wrongfull condemnation. And shortly for to declare. These were the Articles following, with his Answers, as far they would give him leave to speak. For when he intended to mitigate their leasings, and shew the manner of his Doctrine, by and by they stopped his mouth with another Article.

The first Article.

Thou false Hereticke, Runnagate, Traytor, and Thief, Deceiver of the people, despisest the Church, and in like case contemnes my Lord Governours Autho∣rity. And this we know of surety, That when thou preachedst in Dundie, and was charged by my Lord Governours Authority to desist; neverthelesse thou wouldest not obey, but persevered in the same: And therefore the Bishop of Breachen cursed thee, and delivered thee into the Devils hand, and gave thee then Commandment, That thou shouldest preach no more; yet notwithstanding thou didst continue obstinately.

The Answer.

My Lords, I have read in the Acts of the Apostles, That it is not law∣full, for the threats and menaces of men, to desist from the preaching of the Gospel: Therefore it is written, We shall rather obey God than men. I have also read the Prophet Malachie; I shall curse your blessings, and blesse your cursings, saith the Lord. Believing firmly, That he would turn your cursings into blessings.

The second Article.

Thou false heretick didst say, That a Priest standing at the Altar saying Masse, was like a Fox wagging his taile in July.

The Answer.

My Lords, I said not so. These were my sayings, The moving of the body outward, without inward moving of the heart, is nought else but the playing of an Ape, and not the true serving of God. For God is a secret searcher of mens hearts. Therefore who will truely adore and honour God, he must in spirit and verity honour him. Then the accuser stopped his mouth with another Article.

The third Article.

Thou false hereticke Preachest against the Sacraments, saying, That there are not seven Sacraments.

The Answer.

My Lords, It is not so by your pleasures, I taught never of the number of the Sacraments, whether there were seven or eleven: so many as are instituted by Christ, and are showne to us by the Gospel, I professe open∣ly. Except it be the Word of God, I dare affirme nothing.

The fourth Article.

Thou false hereticke hast openly taught, That Auricular Confession is not a blessed Sacrament, and thou saist, That we should onely confesse us to God, and to no Priest.

The Answer.

My Lords, I say, That Auricular Confession, seeing that it hath no promise of the Gospel, truely it cannot be a Sacrament. Of the Con∣fession to be made to God, there are many testimonies in Scripture, as when David saith,* 5.1 I thought that I would acknowledge mine iniquity against my self unto the Lord, and he forgave the trespasses of my sins. Here confessing sig∣nifieth the secret knowledge of our sins before God. When I exhorted the people on this manner, I reproved no manner of Confession: And farther, Saint Iames saith, Acknowledge your sins one to another, and so let you have peace among your selves. Here the Apostle meaneth nothing of Auricular Confession, but that we should acknowledge and confesse our selves to be sinners before our brethren, and before the world, and not to esteeme our selves,* 5.2 as the Gray Friers do, thinking themselves already purged. When that he had said these words, the horned Bishops and their com∣plices cryed and gyrned with their teeth, saying, See ye not what colours he hath in his speech, that he may beguile us, and seduce us to his opinion?

The fifth Article.

Thou false heretick didst say openly, That it was necessary for every man to know and understand his Baptisme; which is contrary to Generall Councels, and the Estates of holy Church.

The Answer.

My Lords, I believe there be none so unwise here, that will make Merchandise with any French-men, or any other unknowne stranger, except he know and understand first the condition or promise made by the French-man or stranger. So likewise I would that we understood what thing we promise in the name of the Infant unto God in Baptisme. Then said M. Peter Chaplin, That he had the devill within him, and the spirit of terrour. Then answered him a childe, saying, The devil cannot speak such words as yonder man doth speake.

The sixth Article.

Thou false Hereticke, Traytor, and Thiefe, thou said, That the Sacrament of the Altar was but a piece of bread baken upon the ashes, and no other thing

else; and all that is there done, is but a superstitious Rite, against the Command∣ment of God.

The Answer.

Oh Lord God! so manifest lyes and blasphemies, the Scripture doth not teach you. As concerning the Sacrament of the Altar (my Lords) I never taught any thing against the Scripture, the which I shall (by Gods grace) make manifest this day, I being ready therefore to suffer death. The lawfull use of the Sacrament is most acceptable unto God. But the great abuse of it, is very detestable unto him: But what occasi∣on they have to say such words of me, I shall shortly shew your Lord∣ships. I once chanced to meet with a Iew, when I was sayling upon the water of Rhene;* 5.3 I did enquire of him, What was the cause of his perti∣nacie, that he did not believe that the true Messias was come, considering that they had seen all the Prophesies which were spoken of him, to be fulfilled: Moreover, the Prophesies taken away, and the Scepter of Iu∣da. By many other testimonies of the Scripture I witnessed to him, and proved that the Messias was come, the which they called Iesus of Nazareth? This Iew answered again unto me, When Messias cometh, he shall restore all things, and he shall not abrogate the Law which was given unto our Fathers, as ye do; for why? We see the poor almost perish through hun∣ger amongst you, yet you are not moved with pity towards them: But amongst us Iewes, though we be poor, there are no beggers found. Secondarily, It is forbidden by the Law to fain any kinde of Imagery, of things in heaven above, or in the earth beneath, or in the Sea under the earth, but one God onely to honour. But your Sanctuaries and Churches are full of Idolls. Thirdly, a piece of bread baked upon the ashes, ye adore and worship, and say that it is your God. I have rehear∣sed here but the sayings of a Iew, which I never affirmed to be true. Then the Bishops shook their heads, and spitted on the ground; and what he meaned in this matter further, they would not hear.

The seventh Article.

Thou false hereticke didst say, That extreme Unction was not a Sacrament.

The Answer.

My Lords, forsooth I never taught of extreme Unction, in my Do∣ctrine, whether it was a Sacrament or no.

The eighth Article.

Thou false hereticke didst say, That holy water is not so good as Wash, and such like. Thou contemnest conjuring, and sayest, That holy Churches cursing availeth not.

The Answer.

My Lords, as for holy water, what strength it is of, I taught never in my Doctrine. Conjurings and Exorcisms, if they were conformable to the Word of God, I would commend them; but in as much as they are not conformable to the Commandment and Word of God, I reprove them.

The ninth Article.

Thou false Hereticke and runagate, hast said, That every man is a Priest; and likewise thou sayest, That the Pope hath no more power then another man.

The Answer.

My Lords, I taught nothing but the Word of God, I remember that I have read in some places of S. Iohn, and S. Peter, of the which one saith, He hath made us kings and priests. The other saith, He hath made us the kingly Priesthood. Wherefore I have affirmed, Any man understanding and per∣fit in the Word of God, and the true faith of Jesus Christ, to have his power given him from God, and not by the power or violence of men, but by the vertue of the Word of God, the which word is called, The power of God,* 5.4 as witnesseth S. Paul, evidently enough. And againe I say, Any unlearned man, and not exercised in the Word of God, nor yet constant in his Faith, whatsoever estate or order he be of; I say, he hath no power to binde or to loose, seeing he wanteth the instrument by the which he bin∣deth and looseth, that is to say, The Word of God. After that he had said these words, all the Bishops laughed, and mocked him: When that he be∣held their laughing; Laugh ye (said he) my Lords? Though that these my sayings do seem scornfull, and worthy of derision to your Lordships, neverthelesse they are very weighty to me, and of a great value; because that they stand not onely upon my life, but also upon the honour and glo∣ry of God. In the meane time many godly men, beholding the wood∣nesse and great cruelty of the Bishops, and the invincible patience of the said M. George, did greatly mourne and lament.

The tenth Article.

Thou false Hereticke saidst, That a man had no free-will, but is like to the Stoicks, which say, That it is not in mans will to do anything, but that all desire and concupiscence cometh of God, of whatsoever kinde it be of.

The Answer.

My Lords I said not so, truely, I say, That as many as beleeve in Christ firmely, unto them is given liberty conformable to the saying of S. Iohn, If the Sonne make you free, then shall you verily be free: Of the contrary, as many as beleeve not in Christ Jesus, they are bond-servants of sin: He that sinneth, is bound to sin.

The eleventh Article.

Thou false Hereticke sayest, It is as lawfull to eat flesh upon Friday, as on Sunday.

The Answer.

Pleaseth it your Lordships, I have read in the Epistles of S. Paul, That who is cleane, unto him all things are cleane: Of the contrary, to the filthy men all things are uncleane. A faithfull man, cleane and holy, sanctifieth by the Word, the creature of God; but the creature maketh no man accept∣able

unto God. So that a creature cannot sanctifie any impure and un∣faithfull man. But to the faithfull man all things are sanctified by the prayer of the word of God. After these sayings of M. George, then said the Bishops with their complices; What needed we any witnesse against him, hath he not here openly spoken blasphemie?

The twelfth Article.

Thou false Hereticke doest say, That we should not pray unto Saints, but to God onely; Say whether thou hast said this or no, say shortly.

The Answer.

For the weaknesse and infirmity of the hearers, he said, without doubt plainely, That Saints should not be honoured, nor called upon. My Lords (said he) there are two things worthy of note.* 5.5 The one is certaine, and the other uncertain. It is found plainely and certain in Scriptures, That we should worship and honour one God, according to the saying of the first Commandment, Thou shalt onely worship and honour thy Lord God with all thine heart. But as for praying to, and honouring of Saints, there is great doubt amongst many, whether they heare or no the invocation made unto them. Therefore I exhorted all men equally in my Doctrine, That they should leave the unsure way, and follow the way which was taught us by our Master Christ. He is onely our Mediatour, and maketh inter∣cession for us to God his Father. He is the doore by the which we must enter in: He that entreth not in by this doore, but climeth another way, is a thiefe and a murderer. He is the veritie and life: he that goeth out of the way, there is no doubt he shall fall into the mire: Yea, verily he is fal∣len into it already. This is the fashion of my Doctrine, the which I have ever followed. Verily that which I have heard and read in the Word of God, I taught openly and in no corners, and now ye shall witnesse the same, if your Lordships will heare me: Except it stand by the Word of God, I dare not be so bold to affirme any thing. These sayings he re∣hearsed divers times.

The thirteenth Article.

Thou false Hereticke hast Preached plainely, That there is no Purgatory, and that it is a fained thing, for any man after this life to be punished in Purgatory.

The Answer.

My Lords, as I have oftentimes said heretofore; Without expresse wit∣nesse and testimony of Scriptures, I dare affirme nothing. I have oft, and divers times read over the Bible, and yet such a terme found I never, nor yet any place of Scripture applicable thereto. Therefore I was afraid ever to teach of that thing which I could not finde in Scripture. Then said he to M. Iohn Lawder, his accuser; If you have any testimony of the Scripture, by the which you may prove any such place, shew it now be∣fore this auditory. But that dolt had not a word to say for himselfe, but was as dumbe as a Beetle in that matter.

The fourteenth Article.

Thou false Hereticke hast taught plainly against the Vows of Monks, Friers, Nuns, and Priests, saying, That whosoever was bound to such like Vows, they vowed themselves to the state of damnation. Moreover, That it was lawfull for Priests to marry wives, and not to live sole.

The Answer.

Of this, my Lords, I have read in the Gospel, That there are three kinde of chaste men, some are gelded from their mothers womb: some are gelded by men, and some have gelded themselves for the kingdom of hea∣vens sake; Verily, I say, these men are blessed by the Scripture of God. But as many as have not the gift of chastity; nor yet for the Gospel, have overcome the concupiscence of the flesh, and have vowed chastity; ye have experience, although I should hold my tongue, to what inconveni∣ences they have vowed themselves. When he had said these words, they were all dumb, thinking it better to have ten concubines then one wife.

The fifteenth Article.

Thou false Hereticke, and runnagate sayest, That thou wilt not obey our Gene∣rall Provinciall Counsells.

The Answer.

My Lords, what your generall Counsells are, I know not, I was never exercised in them, but to the pure Word of God, I gave my labours. Read here your generall Counsells, or else give me a book, wherein they are contained, that I may read them; if they be agreeable with the Word of God, I will not disagree. Then the ravening Wolves turned unto mad∣nesse, and said; Wherefore let we him speak any farther? Read forth the rest of the Articles, and stay not upon them. Amongst those cruell Ty∣gers, there was one false hypocrite,* 5.6 a seducer of the people, called Iohn Scot, standing behinde Iohn Lawders backe, hasting him to reade the rest of the Articles, and not to tarry upon his wittie and godly answers; For we may not abide them (quoth he) no more then the devil may abide the signe of the Crosse, when it is named.

The sixteenth Article.

Thou Hereticke sayest, That it is vain to build to the honour of God costly Churches, seeing that God remaineth not in Churches made by mens hands, nor yet can God be in little space, as betwixt the Priests hands.

The Answer.

My Lords, Salomon saith, If that the heaven of heavens cannot comprehend thee, how much lesse this house which I have builded. And Iob consented to the same sentence, saying, Seeing that he is higher then the heavens, therefore what canst thou build unto him; he is deeper then the hell, then how shalt thou know him, he is longer then the earth, and broader then the sea, so that God cannot be comprehended in one place, who is infinite.

These sayings notwithstanding, I said never that Churches should be destroyed: But of the contrary I affirmed ever, That Churches should be maintained and upholden,* 5.7 that the people should be assembled in them to hear the Word of God Preached. Moreover, wheresoever is the true Preaching of the Word of God, and the lawfull use of the Sacra∣ments, undoubtedly there is God himselfe: So that both these sayings are true together; God cannot be comprehended in any one place: And wheresoever are two or three gathered in his Name, there is he present in the midst of them. Then said he to his accuser, If thou thinkest any otherwise; Then I say, Shew forth thy reasons before this auditory. Then he without all reason was dumbe, and could not answer a word.

The seventeenth Article.

Thou false Hereticke contemnest fasting, and sayest thou shouldest not fast.

The Answer.

My Lords, I finde that fasting is commanded in the Scripture, there∣fore I were a slanderer of the Gospel, if I contemned fasting. And not so onely, but I have learned by experience, that Fasting is good for the health and conservation of the body. But God onely knoweth who fasteth the true Fast.

The eighteenth Article.

Thou false Hereticke hast Preached openly, saying, That the soules of men shall sleepe to the latter day of judgement, and shall not obtaine life immortall untill the last day.

The Answer.

God full of mercy and goodnesse forgive them that say such things of me. I wot, and know surely by the Word of God, that he who hath begun to have the Faith of Jesus Christ, and to beleeve firmely in him; I know surely, I say, that the soule of that man, shall never sleepe, but ever shall live an immortall life, the which life from day to day is renewed in Grace, and augmented, nor yet shall ever perish, or have an end, but shall ever live immortall with Christ the head. To the which life, all that beleeve in him shall come, and rest in eternall glory. Amen.

WHen that the Bishops with their complices, had accused this inno∣cent man, in manner and forme aforesaid, incontinently they con∣demned him to be burnt as an Hereticke, not having respect to his godly answers, and true reasons which he alleadged, nor yet to their own con∣sciences; Thinking verily that they should do to God good sacrifice, conformable to the sayings of Jesus Christ, in the Gospel of Saint Iohn the 16. Chapter; They shall excommunicate you, yea, and the time shall come, that he which killeth you, shall thinke that he hath done to God good service.

The Prayer of Master George Wischarde.

O Immortall God, how long shalt thou suffer the rage and great crudelitie of the ungodly, to exercise their fury upon thy servants which doe further thy Word in this world, seeing they desire to do the contrary; That is, to choke and destroy thy true Doctrine and Veritie, by the which thou hast shewed thee unto the world which was all drowned in blindnesse and misknowledge of thy Name. O Lord, we know surely that thy true servants must needs suffer for thy Names sake, persecution, affliction, and troubles in this present life, which is but a sha∣dow, as thou hast shewed to us by thy Prophets and Apostles. But yet we desire thee (mercifull Father) that thou wouldst conserve, defend, and help thy congregation, which thou hast chosen before the beginning of the world, and give them thy grace to heare thy Word, and to be thy true servants in this present life.

Then by and by they caused the common people to remove, whose de∣sire was always to hear that Innocent man speak. Then the sons of dark∣nesse pronounced their sentence definitive, not having respect to the Judge∣ment of God. When all this was done and said, the Cardinall causeth his tormentors to passe again with the meek Lambe unto the Castle, untill such time as the fire was made ready. When he was come into the Ca∣stle, then there came two fiends, two gray-Friers, Frier Scot and his mate, saying, Sir, you must make your confession unto us. He answered, I will make no confession: Go fetch me yonder man that preached unto us this day, and I will conferre with him. Then they sent for the Sub-prior of the Abbey, who came to him with all diligence. And conferred with him a pretty while, at last burst forth in teares, but so soon as he was able to speak, he asked him, If he would receive the Communion; Master Wischarde answered, He would most willingly, if he could have it ac∣cording to Christs institution under both kindes. The Sub-prior went to the Cardinall and his Prelats, he told them, That Master Wischarde was an innocent man; which he said, not to intercede for his life; but to make known the innocency of the man unto all men, as it was known to God. At these words the Cardinall was angry, and said to the Sub-Prior, Long agoe we knew what you were; Then the Sub-Prior demanded, Whether they would suffer M. Wischarde to receive the Communion or no; They answered, No. A while after M. Wischarde had ended with the Sub-Prior, the Captaine of the Castle, with some other friends, came to him, and asked him; If he would break fast with them; He answered, Most willingly, for I know you to be most honest and godly men; So all being ready, he desired them to sit downe, and heare him a while with patience; Then he discoursed to them about halfe an houre concerning the Lords Supper, his Sufferings and Death for us; He exhorteth them to love one another, laying aside all rancor, envie, and vengeance as per∣fect members of Christ, who intercedes continually for us to God the Father. After this he gave thanks, and blessing the Bread and Wine, he took the Bread and brake it, and gave to every one of it, bidding each of them, Remember that Christ had died for them, and feed on it spiritual∣ly▪ So taking the Cup, he bade them, Remember that Christs blood was

shed for them, &c. And after he gave thanks and prayed for them. When he had done, he told them, That he would neither eat nor drink more in this life; and so retired to his Chamber. Immediately after came to him (sent from the Cardinall) two executioners; one brought him a coat of Linnen died black, and put it upon him; The other brought some baggs full of Powder, which they tied to severall parts of his body: Thus having dressed him, they brought him to an outer Roome, neere to the gate of the Castle; Then the fire was made ready, and the Stake at the West port of the Castle, neere to the Priory. Over against the place of execution, the Castle Windows were hung with rich hang∣ings and Velvet Cushions, laid for the Cardinall and Prelats, who from thence did feed their eyes with the torments of this innocent man. The Cardinall dreading that Master George should have been taken away by his friends; Before had commanded to bend all the ordnance of the Castle right against the place of execution; and commanded all his Gunners to be ready, and stand beside their Gunnes, unto such time as he was burnt. All this being done, they bound Master George his hands behinde his backe, and with sound of Trumpet, led him forth with the Souldiers, from the Castle, to the place of their cruell and wicked exe∣cution. As he came forth of the Castle gate, there met him certain beg∣gars, asking of him almes for Gods sake; To whom he answered, I want my hands, wherewith I was wont to give you almes; But the mer∣cifull Lord, of his benignity and abundant grace, that feedeth all men, vouchsafe to give you necessaries both unto your bodies and soules. Then afterward met him two false Fiends, (I should say Friers) saying, M. George, pray to your Lady, that she may be a Mediatrix for you to her Sonne: To whom he answered meekly; Cease, tempt me not, I intreat you. After this he was led to the fire, with a rope about his neck, and a chaine of iron about his middle.

When that he came to the fire he sat downe upon his knees, and rose againe; And thrice he said these words; O thou Saviour of the world, have mercy on me: Father of heaven, I commend my spirit into thy holy hands. When he had made this Prayer, he turned him to the people, and said these words, having obtained leave to speak a little: I beseech you Chri∣stian brethren and sisters, that ye be not offended at the Word of God, for the affliction and torments which ye see already prepared for me. But I exhort you that ye love the Word of God for your salvation, and suffer patiently, and with a comfortable heart, for the Words sake, which is your undoubted salvation, and everlasting comfort. More∣over, I pray you, shew my brethren and sisters, which have heard me oft before, that they cease not, nor leave off to learne the word of God which I taught them, after the grace given unto me, for no persecutions nor troubles in this world, which last not: And shew unto them that my Doctrine was no wives fables, after the constitutions made by men; And if I had taught mens doctrine, I had gotten greater thanks by men. But for the Words sake and true Gospel, which was given to me by the grace of God, I suffer this day by men, not sorrowfully, but with a glad heart and minde. For this cause I was sent, That I should suffer this fire for Christs

sake. Consider and behold my visage, ye shall not see me change my co∣lour: This grim fire I fear not, and so I pray you for to do, if that any per∣secution come unto you for the Words ••ake; and not to fear them that slay the body,* 6.1 and have no power afterward to slay the soul. Some have said of me, That I taught that the soul of man should sleep untill the last day: But I know surely, and my faith is such, That my soul shall sup with my Saviour this night, ere it be six hours, for whom I suffer this. Then he prayed for them which accused him, saying, I beseech the Father of heaven to forgive them that have of any ignorance, or else of any evil minde forged lies upon me; I forgive them with all my heart: I beseech Christ forgive them that have condemned me to death this day ignorantly. And last of all, he said to the people on this manner; I beseech you brethren and sisters to exhort your Prelats to the learning of the Word of God▪ that they may be ashamed to do evil, and learn to do good; And if they will not con∣vert themselves from their wicked errour, there shall hastily come upon them the wrath of God, which they shall not eschew. Many faithfull words said he in the meane time, taking no heed or care of the cruell tor∣ments which were then prepared for him. Then the Executioner that was his tormentor, sate down upon his knees, and said, Sir, I pray you forgive me, for I am not guilty of your death. To whom he answered, Come hither to me: When he was come to him, he kissed his cheek, and said, Lo here is a token that I forgive thee, my heart, do thy Office: And then by and by the Trumpet sounding, he was tyed to the stake, and the fire kind∣led. The Captain of the Castle, for the love he bore to M. Wischarde, drew so neer to the fire, that the flame thereof did him harme; he wished M. Wischarde to be of good courage, and to beg from God the forgive∣nesse of his sins; to whom M. Wischarde answered thus; This fire torments my body, but no wayes abates my spirit. Then M. Wischarde looking towards the Cardinall, said, He who in such state, from that high place, feedeth his eyes with my torments, within few dayes shall be hanged out at the same window, to be seen with us much ignominy, as he now leaneth there in pride. Then with this, the Executioner drawing the Cord, stopt his breath; presently after, the fire being great, he was consumed to powder. The Prelats would not suffer any prayers to be made for him, according to their Cu∣stome. After the death of Master Wischarde, the Cardinall was cryed up by his flatterers, and all the rabble of the corrupt Clergie, as the onely Defender of the Catholike Church, and punisher of hereticks, negle∣cting the authority of the sluggish Governour: And it was said by them, That if the great Prelates of latter dayes, both at home and abroad, had been so stout and zealous of the credit of the Catholike Church, they had not onely sup∣pressed all hereticks, but also kept under the Lay-men, who were so froward and stubborne. On the other side, when that the people beheld the great tor∣menting of that innocent, they could not withhold from piteous mourn∣ing, and complaining of the innocent lambs slaughter. After the death of this blessed Martyr of God, began the people in plaine speaking, to damne and detest the cruelty that was used; yea, men of great birth and estimation and honour at open tables avowed, That the blood of the said Master George should be revenged, or else it should cost life for life: and

that in a short time they should be like hogs kept for slaughter, by this vitious Priest, and wicked Monster, which neither minded God, nor cared for man. Amongst those that spake against the Cardinalls cruelty, Iohn Lesley, brother to the Earle of Rothes was chief, with his Cozen Norman Lesley, who had been a great follower of the Cardinall, and very active for him but a little before, fell so foule with him, that they came to high reproaches one with another. The occasion of their falling out was a private businesse, wherein Norman Lesley said he was wronged by the Cardinall: On the other side, the Cardinall said he was not with re∣spect used by Norman Lesley his inferiour. The said Iohn Lesley in all companies spared not to say, That that same dagger (shewing forth his dagger) and that same hand should be put in the Cardinalls brest. These brutes came to the Cardinalls ears:* 6.2 but he thought himselfe stout enough for all Scotland: For in Babylon, that is, in his new Block-House, he was sure, as he thought, and upon the fields he was able to match all his ene∣mies: And to speak the truth, the most part of the Nobility of Scotland had either given unto him their Bands of Manred, or else were in confe∣deracy, and promised amity with him, and so he gave his bastard eldest daughter in Marriage to the Earl of Crawford his eldest son and heir, and caused the Wedding to be celebrate with such State, as if she had been a Princes lawfull daughter. He onely feared them in whose hands God did deliver him, and for them he laid his nets so secretly (as that he made a full compt) that their feet could not escape, as we shall after hear. And something of his former practices we may recompt. After Easter he came to Edinburgh, to hold the Seingnye (as the Papists termed then their unhappy Assembly of Baals shaven sort) It was bruted that something was purposed against him at that day by the Earle of Angus and his friends, whom he mortally feared, and whose destruction he sought; but it failed, and so returned he to his strength; yea, to his god and onely comfort, as well in heaven as in earth; and there he remained without all fear of death, promising to himself no lesse pleasure then did the rich man of whom mention is made by our Master in the Gospel; for he did not onely say, Eat and be glad, my soul, for thou hast great riches laid up in store for many dayes; but he said, Tush, a figge for the fooles, and a button for the bragging of heretickes, and their assistance in Scotland: Is not my Lord Governour mine? witnesse his eldest son in pledge at my table. Have I not the Queen at my owne devotion (he meant of the mother Mary that now 1566 raigns) Is not France my friend,* 6.3 and I am friend to France? What danger should I feare? And thus in vanity the carnall Cardinall delighted him∣self a little before his death. But yet he had devised to have cut off such as he thought might trouble him: For he had appointed the whole Gen∣tlemen of Fyfe to have met him at Falkland the Munday; but he was slain upon the Saturday before. His treasonable purpose was not understood, and it was this; That Norman Lesley, Sheriff of Fyfe, and apparent heir to his Father the Earl of Rothes▪ the foresaid Iohn Lesley, Father brother to Norman; the Lairds of Grange, elder and younger; Sir Iames Learmond of Darsie, and Provost of Saint Andrewes; and the faithfull Laird of Raith, should either have been slain, or else taken, and after to have beene

used at his pleasure. This enterprise was disclosed after his slaughter, partly by Letters and Memorialls found in his chamber, but plainly af∣firmed by such as were of the counsell. Many purposes were devised, how that wicked man might have been taken away; But all faileth, till Friday the twenty eighth of May,* 6.4 anno 1546. when the aforesaid Norman came at night to Saint Andrewes, William Kirkaldie of Grange younger, was in the Towne before, waiting upon the purpose. Last came Iohn Lesley as aforesaid, who was most suspected: What conclusion they took that night, it was not knowne, but by the issue that followed. But early upon the Saturday in the morning, the 29 of May, were they in sundry Companies in the Abbey Church-yard, not far distant from the Castle: First, the Gates being open, and the draw-Bridge letten downe, for recei∣ving of Lime and Stones, and other things necessary for building (for Babilon was almost finished) First, we say, assayed William Kirkcaldie of Grange younger, and with him six persons, and getting entry, held pur∣pose with the Porter, If my Lord was walking; who answered, No: (and so it was indeed,* 6.5 for he had been busie at his compts with Mistris Marion Ogilbie that night, who was espied to depart from him by the pri∣vie Posterne that morning; and therefore quietnesse, after the rules of Physick, and a morning sleep, was requisite (for my Lord.) While the said William and the Porter talketh, and his servants made them to look the work and workmen, approached Norman Lesley with his company; and because they were in great number, they easily gat entrie. They addresse to the midst of the Court: and immediately came Iohn Lesley, somewhat rudely, and four persons with him: The Porter fearing, would have drawne the Bridge; but the said Iohn being entred thereon, stayed it, and leapt in▪ And while the Porter made him for defence, his head wa•• broken, the Keyes taken from him, and he cast into the ditch, and so the place was seized. The shout ariseth; the work-men, to the number of more then a hundred, ran off the walls, and were without hurt put forth at the Wicket Gate. The first thing that ever was done, William Kirkal∣die took the Guard of the privy Posterne, fearing lest the Fox should have escaped. Then go the rest of the Gentlemens Chambers, and with∣out violence done to any man, they put more then fifty persons to the Gate: The number that enterprised and did this, was but sixteen per∣sons. The Cardinall wakened with the shouts, asked from his window, What meant that noyse? It was answered, That Norman Lesley had taken his Castle: Which understood, he ran to the Posterne; but perceiving the passage to be kept without, he returned quickly to his Chamber, took his two handed sword, and caused his Chamberlain to cast Chests and other impediments to the doore. In this mean time came Iohn Lesley un∣to it, and bids open. The Cardinall asking, Who calls; he answered, My name is Lesley. He demanded, Is that Norman? The other saith, Nay, my name is Iohn. I will have Norman, saith the Cardinall, for he is my friend. Content your self with such as are here, for other you shall have none. There were with the said Iohn, Iames Melvene, a man familiarly acquainted with Master George Wischarde, and Peter Carmichaelle, a stout Gentleman. In this mean time, while they force at the door, the

Cardinall hides a box of gold under coales that were laid in a secret cor∣ner. At length he asketh, Will ye save my life? The said Iohn answered, It may be that we will.* 6.6 Nay (saith the Cardinall) Swear unto me by Gods wounds, and I will open you. Then answered the said Iohn, It that was said, is unsaid; and so cryed; Fire, fire, (for the doore was very strong) and so was brought a chimley full of burning coales, which perceived, the Car∣dinall or his Chamberlain (it is uncertain) opened the doore, and the Car∣dinall sat down in a chaire,* 6.7 and cryed, I am a Priest, I am a Priest, ye will not slay me. The said Iohn Leslie (according to his former Vows) stroke him first once or twice, and so did the said Peter. But Iames Melvin (a man of nature most gentle and most modest) perceiving them both in choler, withdrew them, and said, This work and judgement of God (although it be se∣cret) ought to be done with greater gravity. And presenting unto him the point of the sword,* 6.8 said, Repent thee of thy former wicked life, but especially of the shedding of the blood of that notable instrument of God M. George Wis∣charde, which albeit the flame of fire consumed before men, yet cries it for ven∣geance upon thee, and we from God are sent to revenge it. For here before my God, I protest, That neither the hatred of thy person, the love of thy riches, nor the fear of any trouble thou couldst have done to me in particular, moved, or moveth me to strike thee; But onely because thou hast been, and remainest an obstinate enemy against Christ Iesus and his holy Gospel. And so he stroke him twice or thrice thorow with a stog sword: And so he fell, never word heard out of his mouth,* 6.9 but I am a Priest, fie, fie, all is gone.

While they were thus busied with the Cardinall, the fray rose in the Town, the Provost assembles the Commonalty, and comes to the house side, crying, What have ye done with my Lord Cardinall? Where is my Lord Cardinall? Have ye slain my Lord Cardinall? They that were within an∣swered gentlely; Best it were for you to return to your own houses, for the man ye call the Cardinall hath received his reward, and in his own person will trouble the world no more. But then more inragedly they cry, We shall never depart till that we see him. And so was he brought to the East block-house head, and shewed dead over the wall, to the faithlesse multitude, which would not beleeve before they saw, and so they departed without Requiem aeter∣nam, & requiescat in pace, sung for his soule. Now because the weather was hot (for it was in May, as ye have heard) and his funerals could not suddenly be prepared, it was thought best to keep him from stinking to give him great salt enough, a cope of lead, and a corner in the bottom of the sea Tower (a place where many of Gods children had been imprisoned before) to await what exequies his brethren the Bishops would prepare for him.* 6.10 These things we write merrily, but we would that the Reader should observe Gods just judgements, and how that he can deprehend the worldly wise in their own wisdom, make their table to be a snare to trap their own feet, and their own purposed strength to be their own destru∣ction. These are the works of our God, whereby he would admonish the tyrants of this earth, that in the end he will be revenged of their crueltie, what strength soever they make in the contrary. But such is the blind∣nesse of man (as David saith) that the posterity doth ever follow the foot∣steps of their wicked fathers, and principally in their impiety. For how

little differs the cruelty of that bastard, that yet is called Bishop of S. An∣drews, from the cruelty of the former we will after heare.

The death of this aforesaid Tyrant, as it was pleasing to some, to wit, to those who had received the Reformation of Religion, for they were mightily afraid of him▪ and also to sundry Romanists whom he kept under as slaves; so on the other side it was dolorous to the Priests, dolorous to the Governour, dolorous to the Queene Dowager: for in him perished faithfulnesse to France,* 6.11 and the comfort to all Gentle-women, and espe∣cially to wanton widows: His death must be revenged. To the Court again repaires the Earle of Angus, and his brother Sir George; labour is made for the Abbacie of Arbroth, and a grant was once made of the same (in memory whereof George Dowglas, bastard sonne to the said Earle, is yet called Postulant.) But it was more proper (think the Hamiltons) for the Governours itching, then for reward to the Dowglasses; And yet in hope thereof, the said Earle, and Sir George his brother, were the first that voted, that the Castle of S. Andrews should be besieged: Divers Gentlemen of Fyfe went into the Castle, and abode there with the Leslies during the first siege; and Iohn Rough was Preacher to them. The Bishop,* 6.12 to declare the zeale that he had to revenge the death of him that was his predecessour (and for his riches he would not have had him living againe) still blew the coles. And first he made summons, then he denounced accursed, at last rebels, not onely the first enterprisers, but all such also as after did ac∣company them. And last of all a siege was concluded, which began in the end of August (for the 23 day thereof departed the Souldiers from Edin∣burgh) and continued neer to the end of January. At what time, because they had no other hope of winning of it, but by hunger, and thereof also they despaired, for they within had broken through the East wall, and made a plaine passage by an iron gate to the sea, which greatly relieved the besieged, and abased the besiegers; for then they saw that they could not stop them of victuals, unlesse that they should be masters of the sea, and that they clearly understood they could not be; for the English Ships had once been there, and had brought William Kirkcaldie from London, and with much difficultie (because the said gate was not then prepared) and some losse of men, had rendered him to the Castle againe; and had taken with them to the Court of England, Iohn Leslie, and Master Henry Balnaves, for perfecting of all Contracts betwixt them and the King Henry, who promised to take them into his protection,* 6.13 upon condition onely that they should keep the Governours son, my Lord of Arrane, and stand friends to the Contract of Marriage, whereof before we have made mention. These things clearly understood (we say) by the Governour and his Counsell, the Priests and the shaven sort; they concluded to make an appointment, to the end, that under Truce, they might either get the Castle betrayed, or else some principall men of the company taken at unawares.* 6.14 In which dressing was the Abbot of Dunfermeling principall; and for that pur∣pose had the Laird of Monquhanie (who was most familiar with those of the Castle) laboured with foot and hand, and proceeded so in his traffique, that from entring in day light, at his pleasure, he gat licence to come in in the night, whensoever it pleased him. But God had not appointed so

many to be betrayed, albeit that he would that they should be punished, and that justly, as hereafter we shall heare.

The Heads of the coloured appointment were;

• 1. That they should keep the Castle of S. Andrews still, while that the Gover∣nour and the authority of Scotland should get unto them a sufficient absolution from the Pope Antichrist of Rome, for the slaughter of the Cardinall aforesaid.
• 2. That they should deliver pledges for the deliverie of that house, as soone as the aforesaid absolution was delivered unto them.
• 3. That they, their friends, familiars and servants, and others to them pertaining, should never be pursued in Law, by authority, for the slaughter aforesaid. But that they should enjoy commodities, spirituall or temporall, what∣soever they possessed before the said slaughter, even as if it had never beene com∣mitted. That they of the Castle should keep the Earle of Arran so long as their Pledges were kept.

And such like Articles liberall enough, for they never minded to keep word of them, as the issue did declare. Iohn Rough left the Castle, seeing he could do little good upon those that were within, so addicted were they to their evil wayes; he went into England to Preach Gods Word there.

The appointment made, all the godly were glad, for some hope they had that thereby Gods Word should somewhat bud, as indeed so it did: For Iohn Rough (who soon after the Cardinals slaughter entred within the Castle and had continued in it during the whole siege) having left the Ca∣stle, because he could do little good upon those that were with him; so ad∣dicted were they to their evil wayes, began to Preach in the city of S. An∣drews. And albeit he was not the most learned, yet was his doctrine with∣out corruption, and therefore well liked of the people. At the Easter after Anno 1547. came to the Castle of S. Andrews,* 6.15 Iohn Knox,* 6.16 who wearied of removing from place to place, by reason of the persecution that came upon him by the Bishop of S. Andrews, was determined to have left Scotland, and to have visited the Schools of Germany (of England then he had no pleasure, by reason that although the Popes name was suppressed, yet his laws & cor∣ruptions remained in full vigor.) But because he had the care of some Gen∣tlemens children, whom certain yeers he had nourished in godlinesse. Their fathers solicited him to go to S. Andrews, that himselfe might have the be∣nefit of the Castle, and their children the benefit of his Doctrine. And so (we say) came he the time aforesaid to the said place; and having in his company Francis Dowglas of Langnidrie, George his brother, and Alexander Cokburne, eldest son then to the Laird of Ormeston, began to exercise them, after his accustomed manner. Besides the Grammar and other books of hu∣mane Learning, he read unto them a Catechisme, account whereof he cau∣sed them give publikely in the Parish Church of S. Andrews. He read more∣over unto them the Gospel of Iohn, proceeding where he left at his depar∣ture from Langnidrie, where before his residence was, and that Lecture he read in the Chappell within the Castle at a certain houre. They of the place, but specially M. Hen. Balnaves & Iohn Rough Preacher, perceiving the manner of his Doctrine, began earnestly to travell with him, that he would take the Function of Preacher upon him: but he refused, alleadging that he would not run where God had not called him, meaning, that he would

do nothing without a lawfull vocation. Whereupon they privily amongst themselves advising, having with them in counsel Sir David Lindsay of the Mount * 6.17, they concluded that they would give a charge to the said Iohn, and that publikely, by the mouth of the Preacher. And so upon a certain day, a Sermon of the Eelection of Ministers, what power the Congrega∣tion (how small soever that it was, passing the number of two or three) had above any man, namely, in the time of need, as that was, in whom they supposed, and espied the gifts of God to be; and how dangerous it was to refuse, and not to heare the voyce of such as desire to be instructed. These & other heads (we say) declared the said Iohn Rough Preacher, dire∣cted by his words to the said Iohn Knox,* 6.18 saying, Brother, ye shall not be offen∣ded, albeit that I speak unto you that which I have in charge even from all those that are here present, which is this: In the Name of God, and of his Son Iesus Christ, and in the name of these that presently call you by my mouth, I charge you that ye refuse not this holy Vocation, but as ye tender the glory of God, the encrease of Christs Kingdom, The edification of your Brethren, and the com∣fort of me, whom ye understand well enough to be oppressed by the multitude of labours, That ye take upon you the publike office and Charge of Preaching, even as ye looke to avoyd Gods heavy displeasure, and desire that he shall mul∣tiply his Graces upon you. And in the end he said to those that were pre∣sent, Was not this your Charge to me? And do ye not approve this Vocation? They answered, It is, and we approve it. Whereat the said M. Iohn a∣bashed, burst forth in most abundant tears, and withdrew himself to his Chamber: His countenance and behaviour, from that day, till the day that he was compelled to present himself to the publike place of Preach∣ing, did sufficiently declare the grief and trouble of his heart; for no man saw any signe of mirth of him, neither yet had he pleasure to ac∣company any man, for many dayes together. The necessity that caused him to enter in the publike Place, besides the Vocation aforesaid, was Dean Iohn Annan (a rotten Papist) had long troubled Iohn Rough in his Preaching. The said Iohn Knox had fortified the Doctrine of the Preacher by his Pen, and had beaten the said Dean Iohn from all defences,* 6.19 that he was compel∣led to flie to his last refuge; that is, To the authority of the Church, which Authority, said he, damned all Lutherans and Heretickes, and there∣fore he needed no further disputation. Iohn Knox answered, Before we hold our selves, or that ye can prove us sufficiently convinced, we must define the Church by the right notes given to us in Gods Scripture, of the true Church: we must discerne the Immaculate Spouse of Iesus Christ, from the mother of Confusion, Spirituall Babilon; lest that imprudently we embrace a Harlot, instead of the chaste Spouse; yea, to speake it in plain words, Lest that we submit our selves to Sathan, thinking that we submit our selves to Iesus Christ: For as for your Romane Church, as it is now corrupted, and the Authority thereof, wherein stands the hope of your Victory, I no more doubt but that it is the Synagogue of Sathan; and the Head thereof, called the Pope, to be that man of Sin of whom the Apostle speaketh, then that I doubt that JESUS CHRIST suffered by the procurement of the visible Church of Jerusalem.* 6.20 Yea, I offer my self by word or writing, to prove the Romane Church this day farther to degenerate from the purity which

was in the dayes of the Apostles, then was the Church of the Iewes from the Ordinance given by Moses, when they consented to the innocent death of JESUS CHRIST. These words were spoken in the open audience of the Parish Church of Saint Andrewes, after the said Dean Iohn had spoken what it pleased him, and had refused to dispute. The people hearing the offer, cryed with one consent, We cannot all reade your writings, but we can all hear your Preaching: Therefore we require you in the Name of God, That ye let us heare the approbation of that which ye have affirmed:* 6.21 For if it be true, we have beene miserably deceived. And so the next Sunday was ap∣pointed to the said Iohn, to expresse his minde in the publike Preaching place: Which day approaching, the said Iohn took the Text written in Daniel, the seventh Chapter, beginning thus; And another King shall rise af∣ter them, and he shall be unlike unto the first, and he shall subdue three Kings, and shall speak words against the most High, and shall consume the Saints of the most High, and thinke that he can change Times and Lawes: And they shall be given unto his hands untill a time, and times, and dividing of times, &c. In the be∣ginning [ 1] of his Sermon, he shewed the great love of God towards his Church, whom he pleased to forewarne of dangers to come, so many [ 2] yeers before they come to passe. He briefly treated of the state of the Israelites, who then were in bondage in Babylon, for the most part, and made a short discourse of the four Empires, The Babylonian, The Persian, That of the Greekes, And the fourth of the Romanes; in the destruction whereof, rose up that last Beast, which he affirmed to be the Romane Church; for to none other power that ever hath yet beene, do all the notes that God hath shewed to the Prophet appertain, except to it alone; And unto it they do so properly appertaine, that such as are not more then blinde, may cleerly see them. But before he began to open the corruptions of Papistrie, he defined the true Church, shewed the true notes of it, whereupon it was built, why it was the Pillar of Veri∣ty, and why it could not erre; to wit, Because it heard the voyce of the onely Pastor, JESUS CHRIST, would not heare a stranger, neither would be carried with every winde of Doctrine. Every one of these heads suffici∣ently declared, he entred to the contrary; and upon the notes given in his Text, he shewed that the Spirit of God in the new Testament gave to this King other new names; to wit, The man of sin, The Anti∣christ, The Whore of Babilon. He shewed, That this man of sin, or Anti∣christ, was not to be restrained to the person of any one man onely, no more then by the fourth Beast, was to be understood the person of any one Emperour. But by such names the Spirit of God would forewarne his chosen of a body and a multitude, having a wicked head, which should not onely be sinfull himself, but also should be occasion of sin, to all that should be subject unto him (as Christ Jesus is the cause of Justice to all the Members of his Body) and is called the Antichrist, that is to say, One contrary to Christ, because that he is con∣trary to him in Life, Doctrine, Lawes, and Subjects. And there began to decipher the lives of divers Popes, and the lives of all the Shavelings for the most part: Their Doctrine and Lawes, he plainly proved to re∣pugne directly to the Doctrine and Lawes of God the Father, and of

Christ Jesus his Son. This he proved by conferring the Doctrine of Justification expressed in the Scriptures, which teach that man is justi∣fied by Faith onely; That the blood of Iesus Christ purgeth us from all our sinnes. And the Doctrine of the Papists,* 6.22 which attribute Justification to the works of the Law, yea, to the works of mens inventions, as Pilgri∣mage▪ Pardons, and other such baggage. That the Papisticall lawes repugned to the Lawes of the Gospel, he proved, by the Lawes made of observation of dayes,* 6.23 abstaining from meats, and from Marriage, which Christ Jesus made free; and the forbidding whereof, Saint Paul calleth the doctrine of devils. In handling the notes of that Beast given in the Text, he willed men to consider if these notes (There shall another rise, unlike to the other, having a mouth speaking great things and blasphemous) could be applyed unto any other, but to the Pope, and his kingdome: For if these (said he) be not great words and blasphemous,* 6.24 The Head of the Church, most holy, most blessed, that cannot erre; That can make right of wrong, and wrong of right; That of nothing can make somewhat; And that had all verity in the Shrine of his brest; yea, That had power of all, and none power of him. Nay, not to say, That he doth wrong, although he draw ten thou∣sand Millions of souls with himself to hell. If these (said he) and many other, easie to be showne in his own Cannon-Law, be not great and blasphemous words, and such as never mortall men spake before, let the world judge. And yet (said he) is there one most evident of all, to wit, Iohn in his Revelation sayes, That the Merchandise of that Baby∣lonian Harlot, among other things, shall be the bodies and souls of men. Now let very Papists themselves judge, If any before them, took upon them power to relax the pains of them that were in Purgatory, as they af∣firme to the people that daily they do, by the merits of their Masse, and of their other trifles. In the end he said, If any here (and there were present Master Iohn Maire,* 6.25 the University, the Sub-Prior, and ma∣ny Cannons, with some Friers of both the Orders) that will say, That I have alleadged Scripture, Doctor, or History, otherwise then it is written, let them come unto me with sufficient witnesse, and by confer∣ence I shall let them see, not onely the Originall where my Testimonies are written, but I shall prove, That the Writers meant as I have spoken. Of this Sermon, which was the first that ever Iohn Knox made in pub∣like, was divers brutes: Some said, He not onely hewes the branches of Papistry, but he strikes at the root also, to destroy the whole. Others said, If the Doctors, and Magistri nostri, defend not now the Pope and his Authority, which in their own presence is so manifestly impugned, the devill may have my part of him, and of his Lawes both. Others said, Master George Wischarde spake never so plainly, and yet he was burnt, even so will he be. In the end others said, The Tyranny of the Cardinall made not his cause the better,* 6.26 neither yet the suffering of Gods servant made his cause the worse. And therefore we would counsell you and them to provide better defences then fire and sword; for it may be that else ye will be disappointed; men now have other eyes then they had then. This answer gave the Laird of Nydrie, a man fervent and upright in Re∣ligion. The bastard Bishop, who yet was not execrated (consecrated

the Sub-Prior of S. Andrews, who (Sede vacante) was Vicar Generall, That he wondered that he suffered such Hereticall and Schismaticall Do∣ctrine to be taught, and not to oppose himselfe to the same. Upon this re∣buke, was a convention of gray-Friers, and black-Fiends appointed, with the said Sub-Prior Deane Iohn Winrame, in S. Leonards Yard, whereunto was first called Iohn Rough, and certain Articles read to him. And thereafter was Iohn Knox called for. The cause of their convention, and why that they were called, is expounded. And the Articles were read, which were these.

• 1. No mortall man can be the head of the Church.
• 2. The Pope is an Antichrist, and so is no member of Christs mysticall body.
• 3. Man may neither make nor devise a Religion that is acceptable to God, but man is bound to observe and keep the Religion that from God is received, with∣out chopping or changing thereof.
• 4. The Sacraments of the New Testament, ought to be ministred as they were instituted by Christ Iesus, and practised by his Apostles, nothing ought to be added unto them, nothing ought to be diminished from them.
• 5. The Masse is abominable Idolatry, blasphemous to the death of Christ, and a prophanation of the Lords Supper.
• 6. There is no Purgatory, in the which the soules of men can either be pined or purged after this life. But heaven resteth to the faithfull, and hell to the re∣probate and unfaithfull.
• 7. Praying for the dead is vain, and to the dead is Idolatry.
• 8. There is no Bishop, except he Preach even by himselfe, without any Substitute.
• 9. The Tythes by Gods Law do not appertain of necessity to the Church-men.

The strangenesse (said the Sub-Prior) of these Articles which are ga∣thered forth of your Doctrine have moved us to call for you, to hear your own answers. Iohn Knox said, I for my part praise my God, that I see so honourable, and apparantly so modest and quiet an Auditory: But be∣cause it is long since that I have heard, that ye are one that is not ignorant of the Trueth, I may crave of you in the Name of God, yea, and I appeal your conscience, before that supreme Judge; That if ye think any Article there expressed, contrary unto the Truth of God, That ye oppose your self plainely unto it, and suffer not the people to be therewith deceived. But on the other side, if in your conscience ye know the Doctrine to be true, then will I crave your Patrocinie thereto; That by your authority the people may be moved the rather to beleeve the Truth, whereof many doubts, by reason of your thoughts. The Sub-Prior answered, I came not here as a Judge, but onely familiarly to talke, and therefore I will neither allow nor condemne. But if ye list, I will reason.

The Sub-Prior.

Why may not the Church (said he) for good causes devise Ceremonies to decore the Sacraments, and other Gods Service.

Iohn Knox.

Because the Church ought to do nothing, but in Faith, and ought not to go before, but is bound to follow the voice of the true Pastor.

The Sub-Prior.

It is in Faith that the Ceremonies are commanded, and they have pro∣per significations to help our Faith, as the hards in Baptisme signifie the roughnesse of the Law, and the oyle the softnesse of Gods mercy; and likewise every one of the Ceremonies hath a godly signification, and therefore they both proceed from Faith, and are done in Faith.

Iohn Knox.

It is not enough that man invent a Ceremony, and then give it a signi∣fication according to his pleasure. For so might the Ceremonies of the Gentiles, and this day the Ceremonies of Mahomet be maintained. But if that any thing proceed from Faith, it must have the Word of God for its assurance. For ye are not ignorant; That Faith cometh by hearing, and hearing by the Word of God. Now if that ye will prove that your Cere∣monies proceed from Faith, and do please God, ye must prove that God in expresse words hath commanded them. Or else shall you never prove that they proceed from Faith, nor yet that they please God; but that they are sinne, and do displease him, according to the words of the Apostle, Whatsoever is not of Faith is sinne.

The Sub-Prior.

Will ye binde us so straight, that we may do nothing without the ex∣presse Word of God. What and I ask drink, Think ye that I sinne? and yet I have not Gods Word for me. This answer gave he as might appear to shift over the Argument upon the Frier, as that he did.

Iohn Knox.

I would ye should not jest in so grave a matter, neither would I that ye should begin to hide the Trueth with Sophistrie, and if ye do, I will de∣fend it the best that I can. And first to your drinking, I say, that if ye either eat or drink without assurance of Gods Word, that in so doing ye dis∣please God, and sinne in your very eating and drinking. For saith not the Apostle (speaking even of meat and drink) That the creatures are sanctified unto men, even by word and prayer. The word is this, All things are cleane to the cleane. Now let me hear this much of your Ceremonies, and I shall give you the Argument, but I wonder that they compare things prophane and holy things so indiscreetly together. The Question was not, nor is not of meat or drink, whereinto the Kingdom of God consisteth not. But the Question is of Gods true worshipping, without the which we can have no societie with God. And here it is doubted, if we may take the same freedom in the using of Christs Sacraments, that we may do in eating and drinking. One meat I may eat, another I may refuse, and that with∣out scruple of conscience. I may change one with another, even as oft as I please. Whether may we cast away what we please, and retaine what we please? If I be well remembred, Moses in the Name of God saith to the people of Israel; All that the Lord thy God commandeth thee to do, that do thou to the Lord thy God, adde nothing to it, diminish nothing from it.

By these rules think I that the Church of Christ will measure Gods Reli∣gion, and not by that which seems good in their own eyes.

The Sub-Prior.

Forgive me, I spake it but in mowes, and I was dry. And now father (said he, to the Frier) follow the argument, ye have heard what I have said, and what is answered to me againe.

Arbugkill gray-Frier.

I shall prove plainely that Ceremonies are ordained by God.

Iohn Knox.

Such as God hath ordained we allow, and with reverence we use them. But the question is of those that God hath ordained, such as in Baptisme, are spittle, salt, candle, (except it be to keep the barne from the cold) hardes, oyle, and the rest of the Papisticall inventions.

Arbugkill.

I will even prove those that ye damne to be ordained of God.

Iohn Knox.

The Proofe thereof I would gladly hear.

Arbugkill.

Saith not Saint Paul, that another foundation then Jesus Christ, may no man lay. But upon this foundation, Some build gold, silver, and pre∣cious stones, some hay, stubble, and wood. The gold, silver, and the pre∣cious stones are the Ceremonies of the Church, which do abide the fire, and consumeth not away, &c. This place of Scripture is most plaine, sayeth the foolish fiend.

Iohn Knox.

I praise my God through Jesus Christ, for I finde his promise sure, true, and stable. Christ Jesus bids us not fear when we shall be called before men to give confession of his Trueth, for he promiseth that it shall be gi∣ven unto us in that houre what we shall speak. If I had sought the whole Scriptures, I could not have produced a place more proper for my pur∣pose, nor more potent to confound you. Now to your Argument. The Ceremonies of the Church (say ye) are gold, silver, and precious stones, because they are able to abide the fire. But I would learne of you, What fire is it which your Ceremonies do abide? And in the mean time, while ye be advised to answer, I will shew my minde, and make an Argument against yours, upon the same Text. And first, I say, that I have heard this Text adduced for a proofe of Purgatory, but for defence of Ceremo∣nies, I never heard nor yet read it. But omitting whether ye understand the minde of the Apostle or not; I make my Argument and say: That which can abide the fire, can abide the Word of God; But your Cere∣monies cannot abide the Word of God. Ergo, They cannot abide the

fire. And if they may not abide the fire, then are they not gold, sil∣ver, nor precious stones. Now if ye finde any ambiguity in this terme Fire,* 6.27 which I interpret to be the Word, finde ye me another fire, by the which things builded upon Jesus Christ should be tried, then God and his Word, which both in the Scriptures are called fire; and I shall correct mine Argument.

Arbugkill.

I stand not thereupon, but I deny your Minor; to wit, That our Ce∣remonies may not abide the triall of Gods Word.

Iohn Knox.

I prove, That abides not the triall of Gods Word, which Gods Word. condemnes: But Gods Word condemnes your Ceremonies; Therefore they do not abide the triall thereof.* 6.28 But as a thief abides the triall of the Inquest, and thereby is condemned to be hanged, even so may your Cere∣monies abide the triall of Gods Word, but not else. And now in few words to make plain that wherein ye may seem to doubt, to wit, that Gods Word damnes your Ceremonies, it is evident: For the plain and strait Commandment is,* 6.29 Not that thing that appears good in thine eyes shalt thou do to the Lord thy God but what the Lord thy God hath commanded thee, that do thou; adde nothing to it, diminish nothing from it. Now unlesse that ye be able to prove that God hath commanded your Ceremonies, this his former Commandment will damne both you and them.

The Frier somewhat abashed what first to answer, while he wanders about in the mist, he falls in a foule mire. For alleadging that we may not be so bound to the Word,* 6.30 he affirmed, That the Apostles had not received the Holy Ghost when they did write their Epistles, but after they received him, and then they ordained Ceremonies (few would have thought that so learned a man would have given so foolish an answer, & yet it is even as true as he did bear a gray Coull) Iohn Knox, hearing the answer, start, and said, If that be true, I have long been in an errour, and I think I shall die therein. The Sub-Prior said to him, Father, What say ye? God forbid that ye affirme that; for then farewell the ground of our faith. The Frier astonied, made the best shift that he could to correct his fault, but it would not be. Iohn Knox brought him oft again to the ground of the Argument. But he would never answer directly, but ever fled to the authority of the Church: where∣to the said Iohn answered ofter then once, That the Spouse of Christ had neither power nor authority against the Word of God. Then said the Frier, If so be, ye will leave us no Church. Indeed, said the other, in David I reade that there is a Church of the Malignants;* 6.31 for he saith, Odi Ecclesiam malignantium: That Church ye may have without the Word, and doing ma∣ny things directly fighting against the Word of God. Of that Church, if ye will be, I cannot hinder you. But as for me, I will be of none other Church, except of that which hath Iesus Christ to be Pastour, which hears his voice, and will not heare a stranger. In this Disputation many other things were merrily skoft over: For the Frier after his fall could speak nothing to any purpose. For Purgatorie, he had no better proofe but the

authority of Virgil, in the sixth of his Aeneiads; and the paines thereof to him was an Evil wife. Iohn Knox answered that, and many other things as he himself witnesseth,* 6.32 in a Treatise that he did write in the Gallies, con∣taining the sum of his Doctrine, and the confession of his Faith, and sent it to his familiars in Scotland, with his exhortation, That they should con∣tinue in the Truth, which they had professed, notwithstanding any world∣ly adversity that might ensue thereof.* 6.33 Thus much of that disputation have we inserted here, to the intent that men may see how Satan ever tra∣velleth to obscure the Light, and how God by his power working in his weak vessels, confounds the craft, and discloseth the darknesse of Satan.

After this the Papists and Friers, had no great heart of further disputa∣tion or reasoning, but invented another shift, which appeared to proceed from godlinesse,* 6.34 and it was this: Every learned man in the Abbey, and in the Universitie should Preach in the Parish Church his Sunday about. The Sub-Prior began, followed the Officiall, called Spittall (Sermons was penned) to offend no man, followed all the rest in their ranks. And so Iohn Knox smelled out the craft, and in his Sermons which he made upon the Weeke-dayes, he prayed to God, that they should be as busie in Preaching, when there should be more want of it, then there was then.* 6.35 Alwayes (said he) I praise God that Christ Jesus is Preached, and nothing is said publikely against the Doctrine that ye have heard. If in my absence they shall speak any thing which in my presence they do not; I protest that ye suspend your judgement, till that it please God ye hear me againe.

God so assisted his weak Souldier, and so blessed his labours, that not onely all these of the Castle, but also a great number of the Town openly professed by participation of the Lords Table, in the same purity, that now it is ministred in the Churches of Scotland, with that same Doctrine that he had taught unto them.* 6.36 Amongst whom was he that now either rules, or else misrules Scotland, to wit, Sir Iames Balfour (sometimes called M. Iames) the chiefe and principall Protestant, that then was to be found within this Realm. This we write because that we have heard, that the said Master Iames alleadgeth, that he was never of this our Religion, but that he was brought up in Martin Luthers opinion of the Sacrament, and therefore he cannot communicate with us. But his own conscience, and two hundred witnesses besides, know that he lies, and that he was one of the chief (if he had not been after his cups) that would have given his life, if men might credit his words, for defence of the doctrine, that the said Iohn Knox taught. But albeit that those that never were of us (as none of Monquhau∣neys house have shewed themselves to be) depart from us, it is no great wonder.* 6.37 For it is proper and naturall, that the children follow the father, and let the godly beware of that race and progenie, by eschewing it. For if in them be either fear of God, or love of vertue, further then the present commoditie perswades them, men of judgement are deceived. But to return to our History.* 6.38 The Priests and Bishops enraged at all these proceedings that were in Saint Andrews, ran now upon the Governour, now upon the Queene, now upon the whole Counsell, and there might have been heard complaints and cryes▪ What are we doing? Shall

we suffer this whole Realme to be infected with pernicious Doctrine; fie upon you, and fie upon us. The Queen, and Monsieur d'Osell (who then was a secretis mulierum in the Court) comforted them,* 6.39 and willed them to be quiet, for they should see remedy or it were long. And so it proved indeed: For upon the nine and twentieth day of Iune, appeared in the sight of the Castle of Saint Andrewes, one and twenty French Galleys with a great Army, the like whereof was never seen in that Haven before. This treasonable means had the Governour, the Bishop, the Queen, and Mon∣sieur d'Osell, under their appointment drawne. But to excuse their Trea∣son, eight dayes before, they had presented an Absolution unto them, as sent from Rome, containing, after the aggravation of the crime, this clause, remittim{us} irremissibile,* 6.40 that is,* 6.41 We remit the crime that cannot be remitted: Which considered by the worst of the company that was in the Castle, answer was given, That the Governour and Councell of the Realme had promised unto them a sufficient and assured absolution, which that ap∣peareth not to be, and therefore they could not deliver the House, nei∣ther thought they that any reasonable man would require them so to do, considering that promise was not kept unto them. The next day after that the Gallies were arrived, they summoned the House: Which be∣ing denied (because they knew then no Magistrates in Scotland) they pre∣pared for Siege; and first they began to assault by Sea, and shot two days; but thereof they neither got advantage nor honour, for they threw down the Slates of houses; but neither slue man, nor did harme to any wall. But the Castle handled them so,* 6.42 that Sancta Barbara (the Gunners god∣desse) helped them nothing, for they lost many of their Rowers, men chained in the Gallies, and some Souldiers both by Sea and Land. And farther, a Galley that approached neerer then the rest, was so beaten with the Cannon, and other Ordinance, that she was striken under water, and almost drowned, and so she had been, had not the rest given her succour in time, and drawn her to the west Sands, without the sho•• of the Castle, and afterward to Dundie; where they remained, till that the Governour, who then was at the Siege of Langhope, came unto them with the rest of the French Faction. The Siege by Sea and Land was laid about the Castle of S. Andrews the three and twentieth day of Iuly: The Trenches were cast, Ordnance was planted upon the Abbey Church, and upon Saint Salvators Colledge (and yet was the Steeple thereof burnt) and some upon the street that leads to the Castle,* 6.43 which so annoyed the Castle, that neither could they keep their Block-house, the Sea Tower head, nor the west wall; for in all those places men were slain by great Ordnance: yea, they mounted the Ordnance so high upon the Abbey Church, that they might discover the ground of the court of the Castle in divers places. Moreover, within the Castle was the plague (and divers therein died) which more affrayed some that were therein, then did the externall force without. But Io. Knox was of another judgement; for he ever said, That their corrupt life, having fal∣len into all kinde of licentiousnesse,* 6.44 puft up with pride of their successe, and relying upon England for help in case of need, could not escape the punishment of God; and that was his continuall advertisement, from the time that he was called to Preach. When they triumphed

of their Victory (the first twenty dayes they had many prosper∣ous chances) he lamented, and ever said, They saw not what he saw: when they bragged of the force and thicknesse of their walls,* 6.45 he said they should be but egge-shells. When they vaunted, England will re∣scue us, he said, Ye shall not see them; but ye shall be delivered into your enemies hands, and shall be carried into a strange Countrey.

Upon the nine and twentieth of Iuly at night, was the Ordnance planted for the Battery thirteen Cannons, whereof four were Cannons Royall,* 6.46 called double Cannons, besides other Pieces. The Battery be∣gan at four of the clock in the morning; and before ten hours of the day, the whole South quarter, betwixt the fore Tower, and the East Block∣house, was made faltable. The lower Gallery was stopped, divers slain in it; and the East Block-house was shot off from the place. Be∣twixt ten of the clock and eleven, there fell a shower of rain, that con∣tinued neer an hour, the like whereof had seldome been seen; it was so vehement, that no man might abide without a house. The Cannons were left alone.* 6.47 Some within the Castle were of judgement, that men should have issued, and put all in the hands of God. But because that William Kirkcaldie was coming with the Prior of Cappua, who had the Commission of that Journey from the King of France, nothing was en∣terprised. And so appointment made, and the Castle rendered, upon Saturday the last of Iuly. The Heads of the Appointment were; That the lives of all within the Castle should be saved, as well English as Scots, that they should be safely transported to France. And in case that upon conditions which by the King of France should offered unto them,* 6.48 they could not be content to remaine in service and freedome there, they should upon the King of France his expences be safely con∣veyed to what Countrey they would, other then Scotland. With the Go∣vernour they would have nothing ado, neither with any Scottish-man, for they had all trayterously betrayed them (which, said the Laird of Grange el∣der, a man simple, and of most stout courage, I am assured God shall re∣venge it or it be long.) The Galleys well furnished with the spoile of the Castle aforesaid, after certain dayes returned to France, and esca∣ped a great danger (for upon the back of the Sands they all chocked) they arrived at Felcam in November, and thereafter passed up the water of Sequane, and lay before Roan, where the principall Gentlemen who looked for freedome, were dispersed, and put in sundry prisons; the rest were left in the Galleyes, and there miserably use. Amongst whom, the foresaid Master Iames Balfour was, with his two brethren, David and Gilbert; which we write, because that we heare that the said Master Iames, principall misguider now of Scotland, denies that he had any thing to do with the Castle of Saint Andrewes, or yet that ever he was in the Galleys: among others, Iohn Knox was in the Galleys all the Winter. Then was the joy of the Papists, both of Scotland and of France, even in full per∣fection; for this was their song of triumph:

Priests content you now, Priests content you now, For Norman and his company have fill'd the Gallies fow.

The Pope wrote Letters to the King of France, and so did he to the

Governour of Scotland, thanking him heartily for taking pains to re∣venge the death of his kinde creature the Cardinall of Scotland, desiring them to continue in their begun severity, that such things thereafter should not be attempted. So were all those that were deprehended in the Castle, condemned to perpetuall prison: And the ungodly judged, That after this, Christ Jesus should never triumph in Scotland. On thing we cannot passe by: From Scotland was sent a famous Clerke (laugh not Reader) M. Iohn Hammilton of Milburne, with credit to the King of France, and unto the Cardinall of Loraine (and yet he had neither French nor Latine, and some say his Scotish tongue was not very good.) The sum of his Negotiation was, That those of the Ca∣stle should be sharply handled: In the which Suit he was heard with favour, and was dispatched from the Court of France with Letters, and great credit, which that famous Clerke forgate by the way. For passing up to the Mountaine of Dumbartane, before his letters were de∣livered, he brake his neck, and so God took away a proud ignorant enemy. But now to our History. These things against promise (for Princes have no Fidelity further then for their owne advantage) done at Roan,* 6.49 the Galleys departed to Nantes in Britanie. Where, upon the water of Lore, they lay the whole Winter. In Scotland that Sum∣mer was nothing but mirth, for all went with the Priests even at their own pleasure. The Castle of S. Andrewes was razed to the ground; the Block-house thereof cast downe, and the walls round about demolished. Whether this was to fulfill their law, which commands that places where Cardinals are slain, so to be used; or else for fear that England should have taken it, as after they did Brouchtie Rock, we remit to the judgement of such as were of counsell.

This same yeer, in the beginning of September, entereth Scotland an Army of ten thousand men from England by Land,* 6.50 and some Ships with Ordnance come by Sea. The Governour and the Bishop hereof advertised, gathered together the Forces of Scotland, and assembled at Edinburgh.* 6.51 The Protector of England, with the Earle of Warwicke and their Army, remained at Praeston, and about Praeston Panes; for they had certaine Offers to propose unto the Nobility of Scotland, concerning the promise before made by them, unto the which King Henry before his death gently required them to stand fast: And if they would so do, of him nor of his Realme they should have no trouble, but the helpe and the comfort that he could make them in all things lawfull. And hereup∣on there was a Letter directed to the Governour and Councell; which coming to the hands of the Bishop of Saint Andrewes, he thought it could not be for his advantage that it should be divulgate; and therefore by his craft it was suppressed. Upon the Friday the seventh of September, the English Army marched towards Leith, and the Scotish Army march∣ed from Edinburgh to Ennernes. The whole Scotish Army was not assembled, and yet the skirmishing began; for nothing was concluded but Victory,* 6.52 without stroke. The Protector, the Earle of Warwicke, the Lord Gray, and all the English Captaines were playing at the Dice. No men were stouter then the Priests and Channons with their shaven

crowns, and black Jacks. The Earl of Warwick, and the Lord Gray, who had the chief charge of Horse-men, perceiving the Host to be mo∣lested with the Scotish Preachers, and knowing that the multitude were neither under order nor obedience (for they were divided from the great Army) sent forth certain Troops of Horse-men, and some of their Bor∣derers, either to fetch them, or else to put them out of their sight, so that they might not annoy the Host.* 6.53 The Skirmish grew hot, and at length the Scotish-men gave back, and fled without gain turne: The chase con∣tinued far, both towards the East, and towards the West; in the which many were slain, and he that now is Lord Home, was taken, which was the occasion that the Castle of Home was after surrendered to the English men. The losse of these men neither moved the Governour, nor yet the Bishop his bastard brother, bragging, That they would revenge the matter well enough upon the morrow; for they had hands enow (no word of God) the English hereticks had no faces,* 6.54 they would not abide. Upon the Saturday the Armies of both sides past to Array. The English Army takes the middle part of Fawside hill, having their Ordnance planted before them, and having their Ships and two Galleys brought as neer the Land, as wa∣ter would serve. The Scotish Army stood first in a reasonable strength, and good order, having betwixt them and the English Army the water of Esk (otherwise called Mussylburgh water) But at length a charge was given, in the Governours behalf, with sound of Trumpet, That all men should march forward, and go over the water. Some say that this was procured by the Abbot of Dunfermeling, and Master Hew Rig, for preservation of Carbarrie. Men of judgement liked not the journey; for they thought it no wisedom to leave their strength. But commandment upon commandment, and charge upon charge was given, which urged them so, that unwillingly they obeyed. The Earle of Angus being in the Vant-guard, had in his company the Gentlemen of Fyfe, of Angus, Mearnes, and the Westland, with many others, that of love resorted unto him; and especially those that were professors of the Gospel, for they supposed that England would not have made great pursuit of him. He passed first thorow the water, and arrayed his Host, direct before the ene∣mies: Followed the Earle of Huntley, with his Northland men: Last come the Governour, having in his company the Earle of Argyle, with his own friends; and the Body of the Realme. The English-men perceiving the danger; and how that the Scotish-men intended to have taken the top of the hill, made to prevent the perill. The Lord Gray was commanded to give the charge with his men at Armes, which he did, albeit the hazard was very unlikely. For the Earle of Angus Host stood even as a wall, and received the first assaulters, upon the points of their Spears (which were longer then those of the English-men) so rudely,* 6.55 that fifty Horse and men of the first rank lay dead at once, without any hurt done to the Scot∣tish Armie, except that the Spears of the former two Ranks were broken. Which Discomfiture received, the rest of the Horse-men fled, yea, some passed beyond Fawside Hill; the Lord Gray him∣selfe was hurt in the mouth, and plainly denied to chage againe; for he said, It was alike to run against a Wall. The Galleyes and

the ships, and so did the ordnance, planted upon Myde-hill shoot terribly. But the ordnance of the Gallies shooting amongst the Scottish Army af∣fraied them wonderously. And while that every man laboured to draw from the North, from whence the danger appeared, they begin to faile, and with that were the English foot-men marching forward: Albeit that some of their horse-men were upon the flight. The Earle of Angus army stood still, looking that either Huntly or the Governour should have re∣countred the next battell. But they had decreed that the favourers of Eng∣land, and the Hereticks (as the priests called them) and the Englishmen should part it betwixt them for that day. The feare riseth, and at an in∣stant, they which before were victors, and were not yet assaulted with any force (except with ordnance, as is said) cast from them their spears and fled: So that Gods power was so evidently seen, that in one moment, yea at one instant time, both the armies were fleeing. The shout came from the hill, from those that hoped no victory upon the English part. The shout rises (we say) They flee, they flee, but at the first it could not be be∣leeved, till at the last, it was clearly seene, that all had given back, and still began the cruell slaughter (which was the greater, by reason of the late displeasure of the men of arms) the chase and slaughter lasted till neer Edinburgh upon the one part, and toward Dalketh upon the other. The number of the slain upon the Scottish side, were judged nigh ten thousand men. The Earle of Huntly was taken and carried to London: But he relie∣ved himselfe, being surety for many reasons, Honesty or unhonesty, we know not, but as the bruite was, he used policie with England. In that same time was slain the Master of Erskin, dearly beloved of the Queene: for whom she made great lamentation, and bare his death many dayes in minde. When the certaintie of the discomfiture came, she was in Edin∣burgh, abiding upon tidings. But with expedition she posted that same night to Sterlin with Monsieur Dosell,* 6.56 who was as fearfull as a Fox when his hole is smoaked. And thus did God take the second revenge upon the per∣jured Governour, with such as assisted him to defend an unjust quarrell. Albeit that many innocents fell amongst the middest of the wicked. The English armie came to Leyth, and their taking order with their prisoners and spoile, they returned with this victory (which they looked not for) to England. That Winter following was great hearships made upon all the borders of Scotland, Broughtie mountain was taken by the Englishmen, and besieged by the Governor,* 6.57 but still kept: And at it was slain Gawine, the best of the Hamiltons, and the ordnance left. Whereupon the Englishmen encouraged, began to fortifie upon the hill above Broughty house, which was called, The fort of Broughty, and was very noisome to Dundie, which it burnt and laid waste, and so did it the most part of Angus, which was not assured, and under friendship with them.

The Lent following was Hadington fortified by the English men: The most part of Lothian, from Edinburgh East, was either assured or laid waste.* 6.58 This did God plague in every quarter. But men were blinde, and would not, nor could not consider the cause. The Lairdes Ormeston and Brunstone, were banished, and after sore assaulted, and so were all those of the Castle of S. Andrews. The sure knowledge of the troubles of Scotland

coming to France, there was prepared a Navie and Army. The Navie was such as never was seen to come from France for the support of Scot∣land, for besides the Gallies, being twenty two in number, they had three∣score great Ships, besides Victuallers. How soon so ever they took the plain seas, the red Lion of Scotland was displayed, and they holden as re∣bels unto France (such policie is no falshood in Princes) for good peace stood betwixt France and England.* 6.59 And the King of France approved nothing that they did. The chiefe men to whom the conducting of the Army was appointed, were Monsieur Dandelott, Monsieur de Termes, and Peter Strozi. In their journey they made some harship upon the coast of England, but it was not great. They arrived in Scotland in May, in the yeere of our Lord 1549.* 6.60 The Gallies did visit the Fort of Broughtie, but did no more at that time. Preparations were made for the siege of Hadington, but it was another thing, that they meant, as the issue declared. The whole body of the Realm assembled,* 6.61 the form of a Parliament was set to be holden there, to wit, in the Abbey of Hadington. The principall head was, the Marriage of the Princesse (by the State before contracted to King Edward) to the King of France, and of her present deliverie, by reason of the danger she stood in, by the invasion of the old enemies of England. Some were corrupted with buds, some deceived by flattering promise, and some for fear were compelled to consent; for the French Souldiers were the officers of Arms in that Parliament.* 6.62 The Laird of Balcleuch, a bloody man, with many Gods-wounds, swore, They that would not consent, should do worse. The Governour got the Title of Duke of Chattelherauld, with the order of the Cockle, and a Pension of 12000. lib. turn. with a full discharge of all intermissions, with King Iames the fift his treasure and substance whatsoever, with possession of the Castle of Dumbartane, till that issue should be seen of the Queenes body. With these and other conditions stood he content to sell his Soveraigne out of his own hands,* 6.63 which in the end will be his destruction. God thereby pu∣nishing his former wickednesse (if speedie repentance prevent not Gods judgements, which we heartily wish) Huntly, Argyle, and Angus, were likewise made Knights of the Cockle; and for that and other good deeds received,* 6.64 they sold also their part. Shortly none was found to resist that unjust demand. And so was she sold to go to France; To the end, that in her youth, she should drink of that liquor that should remain with her all her life time for a plague to this Realm, and for her own ruine. And therefore albeit that now a fire cometh out of her, that consumes many, let no man wonder she is Gods hand, in his displeasure punishing our for∣mer ingratitude. Let men patiently abide Gods appointed time, and turn unto him with hearty repentance, then God will surely stop the fire that now comes from her, by sudden changing her heart to deal favourably with his people; or else by taking her away, or by stopping her to go on in her cou••se by such meanes as he shall think meet in his wisdom, for he having all in his hand disposeth of all, and doth with all according to his own will, unto which we must not onely yeeld, but also be heartily plea∣sed with it, since it is absolutely good, and both by Sacred and Prophane History we are taught to do so; for in them we finde, That Princes have

been raised up by his hands to punish his people; But when they turned unto him with hearty repentance, he either turned the heart of the Prince to deal kindly with his people, or else did take him away, or at least did stop his violent course against his people. Of this, the examples are so frequent, that we spare to name them heere. But to returne to our Historie.

This conclusion, That our Queene (without further delay) should be delivered to France.* 6.65 The siege continued, great shooting, but no assault∣ing, and yet they had fair occasion offered unto them. For the English-men approaching to the Town, for the comforting of the besieged, with pow∣der, victuals,* 6.66 and men, lost an Army of six thousand men. Sir Robert Bowes was taken, and the most part of the borderers were taken or slain. And so might the Town justly have despaired of any further succour to have been looked for. But yet it held good for the stout courage and prudent government of Sir Iames Wolford General, who did so incourage the whole Captains and Souldiers, that they determined to die upon their walls. But from the time that the French-men had gotten the Bone, for the which the Dog barked, the pursuit of the Town was slow. The siege was raised, and the Queen she was conveyed by the west seas to France, with 4 Gallies & some Ships. And so the Cardinall of Loraine got her in his keeping, a morsell I assure you, meet for his own mouth. We omit many things that oc∣curred in this time, as the sitting down of the Ship, called, The Cardinall (the fairest Ship in France) betwixt S. Colmes Inch and Cramond, without any occasion except negligence, for the day was faire and weather calme. But God would shew,* 6.67 that the Countrey of Scotland can beare no Cardi∣nals. In this time also was there a Combat betwixt the Gallies and the English Ships. They shot frankely a while. An English Ship took fire, or else the Gallies had come short home, and as it was, they fled without mercy, till that they were above S. Colmes Inch. The Captaines left the Gallies, and took a Fort, made in the Inch, for their defence. But the English Ships made no pursuit (except that they burnt the Cardi∣nall, where she lay) and so the Gallies and the Galley-men did both escape.

Order was taken that the next September some Gallies should remain in Scotland, and that the rest should return to France, as they did all, except one that was taken by an English Ship, (by an English Ship, onely we say) as they were passing betwixt Dover and Calice.

That winter remained Monsieur de Arfe in Scotland, with the bands of French-men. They fortified Enneresk, to stay the English that they should not invade Edinburgh and Leyth. Some skirmishes there were betwixt the one and the other, but no notable thing done, except that the French had almost taken Hadington; The occasion whereof was this:

The French-men thinking themselves more then masters in all parts of Scotland, and in Edinburgh principally, thought they could doe no wrong to no Scottish-man. For a certaine French-man delivered a Col∣vering to George Tod, Scottish-man, to be stocked, who bringing it thorow the street, another French-man claimed it, and would have taken it from the said George, but he resisted, alleadging that the

French-man did wrong: Thus began parties to assemble, as well to the Scottish-man as to the French, so that two of the French-men were stricken down, and the rest chased from the Crosse to Nudris-winde-head. The Pro∣vost being in the street, apprehended two of the French, and was carrying them to the Tolbuith, but from Monsieur de Essies lodging, or close, issued forth French-men, to the number of threescore persons, with drawn swords, and resisted the said Provost. Then the Town assembling, re∣pulsed them, till that they came to the nether Bow. And there Monsieur de la Chapelle, with the whole bands of French-men armed recountred the said Provost,* 6.68 and violently repulsed him (for the Town was without weapons, for the most part) and so made invasion upon all that they met. And first in the entrie of the Bow were slain David Kyrk, and David Barber (being at the Provosts back) and afterward was slain the said Provost himself, be∣ing Laird of Stanehouse, and Captain of the Castle, Iames Hamilton his son, William Chapman, M. William Stuart, William Purvesse, and a woman named Elizabeth Stuart. And thereafter tarried within the Town by force, from five of the clock till after seven at night, and then retired to the Cannon gate, as to their receptacle and refuge.

The whole Town, yea the Governour and Nobility commoved at the unworthinesse of this bold attempt, craved justice upon the malefactours, or else they would take justice of the whole. The Queen craftily enough, Monsieur de Essie, and Monsieur Doseil, laboured for pacification, and promi∣sed, That unlesse the French-men by themselves alone, should do such an act as might recompence the wrong that they had done, that then they should not refuse, but that Justice should be executed to the rigour. These faire words pleased our fools, and so were the French bands the next night di∣rected to Hadington, to the which they approched a little after midnight so secretly, that they were never espied till that the foremost were within the outer Court, and the whole Company in the Church-yard, not two paire of Buts length distant from the Town. The Souldiers English-men were all asleep except the watch, the which was slender; and yet the shout arises, Bowes and Bils,* 6.69 Bowes and Bils; which is signification of extreme defence, to avoide the present danger in all Towns of war. They affrighted arise, wea∣pons that first came to hand serve for the need. One amongst many came to the East-gate, where lay two great peeces of Ordnance, and where the enemies were known to be, and cried to his fellows, that were at the gate making defence. Beware before, and so fires a great peece, and thereafter another, which God so conducted, that after them was no further pursuit made: for the Bullets redounded from the wall of the Frier-Church, to the wall of S. Katherines Chappell, which stood directly over it, and from the wall of the said Chappell to the said Church wall again, so oft, that there fell more then an hundred of the French at those two shots onely. They shot oft; but the French retired with diligence, and returned to Edinburgh without harme done, except the destruction of some drinking Beere, which lay in the Sands, Chappell, and Church. And this was satisfaction more then enough, for the slaughter of the foresaid captain, and Provost, and for the slaughter of such as were slain with them. This was the beginning of the French fruits.

This winter, in the time of Christmas, was the Castle of Hume recovered from the English, by the negligence of the Captain, named Dudley. This winter also did the Laird of Raith most innocently suffer,* 6.70 and after was forsalted, because that he wrote a Letter to his son Iohn Melvin, who then was in England, which was alleadged to have been found in the house of Ormeston;* 6.71 but many suspected the pranks and craft of Ninian Cokburne, now called Captain Ninian, to whom the said Letter was delivered. But how∣soever it was, the cruell beast the Bishop of S. Andrews, and the Abbot of Dunfermeling, ceased not, till that the head of that noble man was striken from him; especially, because that he was known to be one that unfained∣ly favoured the Truth of Gods Word, and was a great friend to those that were in the Castle of S. Andrews, of whose deliverance, and of Gods won∣derfull working with them during the time of their bondage, we will now speak, lest that in suppressing of so notable a work of God, we should just∣ly be accused of ingratitude. First then, the principalls being put in seve∣rall houses,* 6.72 as before we have said, great labours were made to make them have a good opinion of the Masse: But chiefly, travell was taken upon Norman Leslie, the Laird of Grange, the Laird of Pitmillie, who were in the Castle of Scherisburgh, that they would come to Masse with the Captain: Who answered, That the Captain had commandment to keep their bodies, but he had no power to command their consciences.* 6.73 The Captain replyed, That he had power to command, and to compel them to go where he went. They answer∣ed, That to go to any lawfull place with him, they would not refuse: But to do any thing that was against their conscience, they would not, neither for him, nor yet for the King. The Captain said, Will ye not go to the Masse? They answered, No; and if ye compell us, yet we will displease you farther; for we will use our selves there, that all those that are present shall know we despise it. These same answers (and somewhat sharper) William Kirkcaldie, Peter Carmichell, and such as were with them in Mount S. Michell, gave to their Captaine; for they said, They would not onely heare Masse every day, but that they would help to say it, providing that they might sticke the Priests, or else they would not. M. Henry Balnaves, who was in the Castle of Roan, was most sharp∣ly assaulted of all; for because he was judged learned (as he was and is indeed) therefore learned men were appointed to travell with him; with whom he had many conflicts, but God so ever assisted him, that they de∣parted confounded, and he by the power of Gods Spirit remained con∣stant in the Truth, and professing of the same, without any wavering, or declining to Idolatry. In the prison he wrote a comfortable Treatise of Justification,* 6.74 and of the works and conversation of a man justified; which is extant to this day. Those that were in the Gallies, were threatned with torments, if they would not give reverence to the Masse (for at certain times the Masse was said in the Gallies, or else hard by up∣on the shore, in presence of the Forsaris) but they could never make the poorest of that company to give reverence to that Idoll: yea, when up∣on the Saturday at night they sung their Salve Regina,* 6.75 all the Scotish men put on their caps,* 6.76 their hoods, or such things as they had to cover their heads; & when that others were compelled to kisse a painted boord (which they called nostre Dame) they were not pressed after once; for this was the

chance. Soon after their arrivall at Nantes, their great salve was song, and a glorious painted Lady was brought in to be kissed, and amongst o∣thers was presented to one of the Scotish men then chained.* 6.77 He gently said, Trouble me not; such a jewell is accursed, and therefore I will not touch it. The Patron and the Arguiser, with two Officers, having the chief charge of all such matters, said, Thou shalt handle it: and so they violently thrust to his face,* 6.78 and put it betwixt his hands. Who seeing the extremity, took the Idoll, and advisedly looking about him, he cast it into the River, and said, Let our Lady now save her selfe; she is light enough, let her learne to swim. After that was no Scotish man urged with that Idolatry. These are things that appear to be of no great importance; and yet if we do rightly con∣sider, they expresse the same obedience that God requireth of his people Israel,* 6.79 when they should be carried to Babylon: for he gave charge unto them, When they should see the Babylonians worship their gods of gold, silver, metall, and wood, they should say, The gods that have not made heaven and earth, shall perish from the heaven, and out of the earth. That confession gave that whole number, during the time of their bondage, in the which would God they had continued in their freedome; for then had not M. Iames Balfour been Official, neither yet born a Cope for the pleasure of the Bishop.* 6.80 But to proceed: The said M. Iames Balfour be∣ing in the Galley with Iohn Knox; and being wonderous familiar with him, would oftentimes ask his judgement, If he thought that ever they should be delivered? Whose answer was ever, from the day that they entred into the Gallies, That God would deliver them from that bondage, to his glory, even in this life. And lying betwixt Dundie and S. Andrews, the second time that the Gallies returned to Scotland, the said Iohn Knox being so extreme∣ly sick, that few hoped his life, the said Master Iames willed him to look to the Land,* 6.81 and asked if he knew it? who answered, Yes, I know it well, for I see the Steeple of that place, where God in publike opened my mouth to his glo∣ry: And I am fully perswaded,* 6.82 how weake soever that I now appeare, that I shall not depart this life, till that my tongue shall glorifie his holy Name in the same place. This reported the said M. Iames, in the presence of many famous witnesses, many yeers before that ever the foresaid Iohn set his feet in Scotland this last time to Preach.

* 6.83William Kirkcaldie, then of Grange younger, Peter Carmichell, Robert and William Leslies, who were altogether in Mount S. Michell, wrote to Iohn Knox, asking counsell if they might with safe conscience break their pri∣son? Whose answer was, That if without the blood of any shed or spilt by them for their deliverance, they might set themselves at freedome, that they might safely do it: But to shed any mans blood for their freedom, thereto would he never consent. Adding further, That he was assured that God would deliver them, and the rest of that company, even in the eyes of the world, but not by such means as they looked for. That was by the force of friends, or by their other labours. By such means he affirmed, they should not be deliver∣ed, but that God would so work in in the deliverance of them, that the praise thereof should redound to his glory onely. He willeth therefore every one to take the occasion that God offered unto them. Providing that they did nothing against Gods expresse Commandment for deliver∣ance

of themselves. He was the more earnest in giving his counsell, be∣cause the old Laird of Grange and others repugned to their purpose; fear∣ing lest that the escaping of the others, should be an occasion of their worse entreatment. Whereunto the said Iohn answered, That such feare proceeded not from Gods Spirit, but only from a blinde love of thy self, and therefore that no good purpose was to be stayed, for things that were in the hands and power of God. And added, That in one instant, God deliver∣ed the whole company into the hands of unfaithfull men, but so would he not relieve them: But some would he deliver by one means, and at one time, and others must abide for a season upon his good pleasure. This counsell in the end was embraced,* 6.84 upon the Kings even, when French men commonly use to drinke liberally. The aforesaid four per∣sons having the help and conducting of a boy of the house, bound all that were in the Castle, put them in sundry houses, locked the doors upon them, took the Keys from the Captain, and departed without harm done to the person of any, or without touching of any thing that appertain∣ed to the King, Captain, or the house.

Great search was made thorow the whole Countrey for them. But it was Gods good pleasure so to conduct them, that they escaped the hands of the faithlesse, albeit it was with long travell, and great pain and po∣verty sustained; for the French boy left them, and took with him the small money that they had: And so neither having money, nor know∣ledge of the Countrey. And farther, fearing that the boy should discover them (as that in very deed he did) they purposed to divide themselves, to change their garments, and to go in sundry parts. The two brethren, Will. and Rob. Leslie (who now are become,* 6.85 the said Robert especially, enemies to Christ Jesus, and unto all vertue) came to Roan; Will. Kirkcaldie, and Peter Car∣michell, in beggars garment came to Conquet; and by the space of 12 or 13 weeks they travelled as poor Mariners, from Port to Port, till at length they gat a French Ship, landed in the West of Scotland, and from thence came to England, where they met before them the said Io. Knox, who that same Winter was delivered, and Alexander Clerk in his company. The said Iohn was first appointed Preacher to Barwick, then to Newcastle, last he was called to London, and to the South part of England, where he remained till the death of King Edward the sixt. When he left England, he then passed to Geneva, and there remained at his privy studie, till that he was called by the Congregation that then was assembled at Franckford, to be Prea∣cher to them: which Vocation he obeyed (albeit unwillingly) at the com∣mandment of that notable servant of God, Iohn Calvin: At Franckford he remained, till that some of the learned (whose names we suppresse) more given to unprofitable Ceremonies, then to sincerity of Religion began to quarrell with the said Iohn; and because they despaired to prevail be∣fore the Magistrate there,* 6.86 for the establishing of their corruptions, they accused him of treason committed against the Emperour, and against their Soveraigne Queen Mary; That in his Admonition to England he cal∣led the one little inferiour to Nero, and the other more cruell then Iesabell; The Magistrate perceiving their malice, and fearing that the said Iohn should fall in the hands of his accusators, by one mean or by other gave

advertisement secretly to him to depart their City, for they could not save him, if he were required by the Emperour, or by the Queen of Eng∣land in the Emperours name. And so the said Iohn returned to Geneva, from thence to Diep, and thereafter to Scotland, as we shall after hear.

The time and that Winter that the Gallies remained in Scotland, were delivered M. Iames Balfour his two brethren, David and Gilbert, Iohn Anchin∣lek, Iohn Sibald, Iohn Gray, William Gutrie, and Stevin Bell. The Gentlemen that remained in prisons, were by the procurement of the Queen Dowager to the Cardinall of Loraine, and to the King of France, set at liberty in the month of Iuly,* 6.87 anno 1550. who shortly thereafter were called to Scotland, their peace proclaimed, and they themselves restored to their lands, in despight of their enemies. And that was done in hatred of Duke Hamil∣ton, because that then France began to have the Regiment of Scotland in their own hands.* 6.88 Howsoever it was, God made the hearts of their ene∣mies to set them at liberty and freedom. There rested a number of com∣mon servants yet in the Gallies, who were all delivered upon the Con∣tract of peace that was made betwixt France and England, after the taking of Bullen; and so was the whole company set at liberty, none perishing (no not before the world) except Iames Melvin, who departed from the misery of this life in the Castle of Brest in Britaigne. This we write, to let the posteritie to come to understand how potently God wrought in pre∣serving and delivering of those that had but a small knowledge of his truth, and for the love of the same hazarded all. That if either we now in our dayes having greater light,* 6.89 or our posteritie that shall follow us, shall see a fearfull dispersion of such as oppose themselves to impiety, or take upon them to punish the same otherwise then laws of men will per∣mit: If we, say we, or they, shall see such left of men, yea, as it were de∣spised and punished of God, yet let us not damne the persons, that punish vice (and that for just cause) nor yet despair but that the same God that dejects (for causes unknown to us) will raise up again the persons deject∣ed to his glory & their comfort. And to let the world understand in plain terms what we mean,* 6.90 that great abuser of this Common-wealth, that pultron, and vile knave Davie, was justly punished the ninth of March, in the yeer of our Lord 1565. for abusing of the Common-wealth, and for his other villanies, which we lift not to expresse, by the counsell and hands of Iames Dowglas Earl of Mortoun, Patrick Lord Lindsay, and the Lord Ruthwen, with other assisters in the company, who all for their just act, and most worthy of all praise, are now unworthily left of all their brethren, and suffer the bitternes of banishment & exile But this is our hope in the mercies of our God, That this same blinde Generation whether it will or not, shall be compelled to see, That he will have respect to them that are injustly pursued, That he will pardon their former offences, That he will restore them to the liberty of their Country and Common-wealth again; And that he will punish (in despight of man) the head and the taile, that now troubles the just, and maintaineth impiety. The head is known, the tail hath two branches.* 6.91 The temporall Lords that maintain such abomi∣nations as we see, & flattering counsellors of State, blasphemous Balfour, now called clerk of Register, Sinclare Dean of Lestarrig, and B^p. of Brechen,

blinde of one eye in the body, but of both of his soul, upon whom God shortly after took vengeance. Leslie Preistesgate, Abbot of Londrosse, and Bishop of Rosse. Simon Preston, of Cragmillar, a right Epicurian: Whose end will be ere it be long according to their works. But now to return to our History.

Hadington being kept, and much hearship done about in the Coun∣trey (for what the English-men destroyed not, that was consumed by the French) God begins to fight for Scotland: For in the Town he sent a Plague so contagious, that with great difficultie could they have their dead buried. They were oft refreshed with new men, but all was in vain. Hunger and plague within, and the pursuit of the enemy with a campe vo∣lant lay about them, and intercepted all victuals (except when they were brought by a Convoy from Barwick) so constrained them that the Coun∣cel of England was conpelled in the spring time, to call their Forces from that place. And so spoiling and burning some part of the Town, they left it to be occupied to such as first should take possession, and those were the French-men, with a meane number of the ancient inhabitants, and so did God performe the words and threatnings of M. George Wischard, who said,* 6.92 That for that contempt of Gods Messenger, they should be visited with sword and fire, with pestilence, strangers and famine; All which they found in such perfection, that to this day yet, that Town hath neither recovered the former beauty, nor yet men of such wisdom and ability, as then did inhabit it. Hereafter was Peace contracted betwixt France, England, and Scotland; yea, a severall Peace was contracted betwixt Scotland and Flanders together with all the Easterlings. So that Scotland had peace with the world. But yet would their Bishops make War against God: For as soone as ever they got any quietnesse, they apprehended Adam Wallace, alias, Fian, a simple man without great learning, but one that was zealous in godlinesse, and of an upright life: He, with his wife Beatrice Leving∣stonne, frequented the company of the Lady Ormeston, for instruction of her children, during the trouble of her husband, who then was banished. This Bastard, called Bishop of S. Andrews, took the said Adam forth of the place of Wynton (men supposed that they thought to have apprehen∣ded the Lairde) and carried him to Edinburgh, where after certain dayes he was presented to judgement in the Church of the Blacke Theeves,* 6.93 alias, Friers, before Duke Hamilton, the Earle of Huntly, and divers others besides. The Bishops and their rabble, they began to accuse him (Master Iohn Lawder was his accusator) That he took upon him to Preach. He answer∣ed, That he never judged himselfe worthy of so excellent a vocation, and therefore he never took upon him to Preach; but he would not deny, that sometimes at Table, and sometimes in some other privie places he would reade and had read the Scriptures, and had given such exhortation as God pleased to give to him,* 6.94 to such as pleased to heare him. Knave, quoth one, What have you to do to meddle with the Scripture? I think, (said he) it is the dutie of every Christian, to seek the will of his God, and the assurance of his salvation where it is to be found, and that is with∣in the Old and New Testament. What then (said another) shall we leave to the Bishops and Church-men for to do? if every man shall be a babler

upon the Bible. It becometh you (said he) to speak more reverently of God; and of his blessed Word: if the Judge were uncorrupted he would punish you, for your blasphemie. But to your Question, I answer; That albeit ye and I, and other five thousand within this Realm should read the Bible, and speak of it, what God should give us to speak, yet left we more to the Bishops to do, then either they will do, or can do. For we leave to them publike••y to Preach the Gospel of Jesus Christ, and to feed the flock, which he hath redeemed by his own blood, and hath com∣manded the same to all true Pastors. And when we leave this unto them, me thinks, we leave to them a heavie burden; And that we do unto them no wrong, although we search our own salvation where it is to be found, considering that they are but dumb Dogs, and unsavory Salt, that hath al∣together lost the season. The Bishops hereat offended, said, What pra∣ting is this?* 6.95 Let his accusation be read. And then was begun, False Trai∣tour, Hereticke;* 6.96 Thou Baptizedst thine own Childe. Thou saidst, There is no Purgatory; Thou saidst, That to pray to Saints, and for the dead, is Idolatry, and a vaine Superstition, &c. What sayest thou to these things. He an∣swered, If I should be bound to answer, I would require an upright and an indifferent Judge. The Earle of Huntly disdainefully said; Foolish man, Wilt thou desire any other Judge then my Lord Dukes Grace, great Governour of Scotland; and my Lords the Bishops, and the Clergie here present? Whereto he answered; The Bishops can be no Judges to me, for they are open enemies to the Doctrine that I professe. And as for my Lord Duke, I cannot tell whether he hath the knowledge that should be in him that should judge and discern betwixt Lies and the Trueth, the Inven∣tions of men, and the true worshipping of God. I desire Gods Word (and with that he produced the Bible) to be judge betwixt the Bishops and me, and I am content that ye all hear; and if by this Booke I shall be convinced, to have taught, spoken, or done, in matters of Religion, any thing that repugneth to Gods will, I refuse not to die. But if I can∣not be convinced (as I am assured by Gods Word I shall not) then I in Gods name desire your assistance, That malicious men execute not upon me unjust Tyrannie. The Earle of Huntley said, What a babling foole is this? Thou shalt get none other Judges then these that sit here. Where∣unto the said Adam answered; The good will of God be done: But be ye assured,* 6.97 my Lord, with such measure as ye mete to others, with the same measure it shall be met to you againe. I know that I shall die, but be ye assured, that my blood shall be required at your hands. Alexander, Earle of Glencarne, yet alive, said to the Bishop of Orknay, and others that sate nigh him,* 6.98 Take heed all you my Lords of the Clergie, for here I pro∣test, for my part, that I consent not to his death: And so without feare prepared the said Adam to answer. And first to the Baptizing of his own Childe,* 6.99 he said, It was and is as lawfull to me, for lacke of a true Minister, to Baptize my owne Childe, as that it was to Abraham to Circumcise his son Is∣mael, and his family. And as for Purgatory, Praying to Saints, and for the dead, I have oft read (said he) both the New and Old Testaments, but I nei∣ther could finde mention, nor assurance of them; And therefore I beleeve that they are but meere inventions of men, devised for covetousnesse sake. Well,

quoth the Bishop, ye hear this, my Lords. What sayest thou of the Masse, speires the Earle of Huntly? He answered, I say, my Lord, as my Lord Jesus Christ saith, That which is in greatest estimation before men, is abhomination before God. Then all cried out, Heresie, Heresie. And so was the simple servant of God adjudged to the fire, which he patiently sustain∣ed that same day at after-noon upon the Castle-hill.

And so began they again to pollute the land which God had lately plagued, for yet their iniquity was not come to full ripenesse, as that God would that they should be manifested to this whole Realme (as this day they are) to be Fagots prepared for everlasting fire; and to be men whom neither Plagues may correct, nor the light of Gods Word convert from their darknesse and impiety.

The Peace as is said, is contracted. The Queen Dowager past by sea to France, with Gallies that for that purpose were prepared, and took with her divers of the Nobility of Scotland. The Earles Huntley, Glencarne, Mer∣shell, Cassiles: The Lords Maxwell, Fleiming, Sir George Dowglas, together with all the late Kings naturall sons, and divers Barons, and Gentlemen of Ecclesiasticall estate; the Bishop of Galloway, and many others, with promise that they should be richly rewarded for their good service. What they received we cannot tell, but few were made rich at their returning. The Dowager had to practise somewhat with her brethren, the Duke of Gwise, and the Cardinall of Loraine. The weight whereof the Governour after felt; for shortly after her returne, was the Governour deposed of the government (justly by God, but most unjustly by man) and she made Regent, in the yeer of our Lord 1554. and a Crown put upon her head, as seemly a sight (if men had eyes) as to put a Saddle upon the backe of an unruly Cow. And so began she to practise, practise upon practise, How France might be advanced, her friends made rich, and she brought to immortall glory: For that was her common talk, So that I may procure the wealth and honour of my Friends, and a good fame unto my selfe, I regard not what God do after with me. And in very deed, in deep dissimulation to bring her owne purpose to effect, she passed the common sort of women, as we will after heare. But yet God, to whose Gospel she declared her selfe enemie, in the end frustrated her of all her devices. Thus did light and darknesse strive within the Realme of Scotland: The darknesse ever before the World suppressing the light, from the death of that notable servant of God,* 6.100 Master Patricke Hamilton, untill the death of Edward the sixth, the most godly and most vertuous King that had been known to have reigned in England, or elsewhere, these many yeeres by past, who departed the miseries of this life the sixth of July, Anno 1553. The death of this Prince was lamented of all the godly within Europe, for the graces given unto him of God, as well of nature, as of erudition and godlinesse, passed the measure that accustomably is used to be given to other princes in their greatest perfection, and yet exceeded he not 16 yeers of age. What Gravity, above age? What Wisdom, wherein he passed all understanding or expectation of man? And what Dexterity in answering in all things proposed, were in that excellent Prince. The Ambassadours of all Countries (yea, some that were mortall enemies to him, and to his

Realme, amongst whom the Queen Dowager of Scotland was not the least) could and did testifie: For the said Queen Dowager returning from France through England, communed with him at length, and gave record when she came to this Realme, That she found more wisdome and solide judgement in young King Edward, then she would have looked for in any three Princes that were then in Europe. His liberality towards the godly and learned that were in other Realms persecuted was such, as Germans, French-men, Italians, Scots, Spaniards, Polonians, Grecians, and Hebrews born, can yet give sufficient document. For how honourably was Martin Bucer, Peter Martyr, Iohn Alasco, Emanuel Gualterus, and many others upon his pub∣like stipends entertained, their parents can witnesse, and they themselves during their lives would never have denied. After the death of this most vertuous Prince; of whom the godlesse people of England (for the most part) were not worthy, Satan intended nothing lesse then the light of Je∣sus Christ utterly to have been extinguished within the whole Isle of Bri∣tain. For after him was raised up in Gods hot displeasure, that Idolatresse and mischievous Mary of the Spaniards blood, a cruell persecutrix of Gods people, as the acts of her unhappy reigne can sufficiently witnesse. And in Scotland that same time (as we have heard) reigned that crafty practi∣ser, Mary of Loraine, then named Regent of Scotland, who bound to the devotion of her two brethren, the Duke of Guise, and Cardinall of Loraine, did onely abide the opportunity to cut the throat of all those, in whom she suspected any knowledge of God to be within the Realme of Scot∣land. And so thought Satan that his kingdome of darknesse was in quietnesse and rest, as well in the one Realme as in the other. But that provident eye of our eternall God, who continually watches for preser∣vation of his Church, did so order all things, that Satan shortly after found himselfe farre disappointed of his conclusion taken. For in that cruell persecution used by Queen Mary of England,* 6.101 were godly men dispersed in∣to divers nations; of whom it pleased the goodnesse of God to send some unto us for our comfort and instruction. And first came a simple man, William Harlaw, whose erudition, although it excell not, yet for his whole and diligent plainnesse in Doctrine, is he to this day worthy of praise, and remaines a fruitfull member within the Church of Scotland. After him came that notable man Iohn Willocke, as one that had some Commission to the Queen Regent, from the Dutchesse of Emden. But his principall purpose was to essay what God would worke by him in his native coun∣trey. These two did sometimes in severall companies assemble the bre∣thren, who by their exhortations began greatly to be encouraged, and did shew that they had an earnest thirst of godlinesse. And last came Iohn Knox in the end of the harvest, Anno 1555. who first being lodged in the house of that notable man of God Iames Sime, began to exhort secretly in that same house, whereunto repaired the Laird of Dun, David Forresse, and some cer∣tain personages of the Town,* 6.102 amongst whom was Elizabeth Adamson, then spouse to Iames Barrone Burgesse of Edinburgh, who by reason that she had a troubled conscience delighted much in the company of the said Iohn, because that he, according to the grace given unto him, opened more fully the Fountaine of Gods Mercies, then did the common sort of Teachers,

that she had heard before (for she had heard none except Friers) and did with such greedinesse drinke thereof, that at her death she did expresse the fruit of her hearing, to the great comfort it of all those that repaired unto her. For albeit she suffered most grievous torment in her body, yet out of her mouth was heard nothing, but praising of God, except that sometimes she lamented the troubles of those that were troubled by her. Being some∣times demanded by her sisters; What she thought of that pain which she then suffered in body, in respect of that wherewith sometimes she was trou∣bled in spirit. She answered, A thousand yeere of this torment, and ten times more joyned unto it, is not to be compared in the quarter of an houre that I suffered in my spirit. I thanke my God, through Iesus Christ, that hath delivered me from that fearfull pain, and welcome be this, even so long as it pleaseth his godly Majestie to exercise me therewith. A little before her departure, she desired her sisters and some others that were beside her, to sing a Psalme, and amongst others she appointed the 103. Psalme, beginning, My soule praise thou the Lord alwayes, which ended, she said, At the Teaching of this Psalme, began my troubled soule, first effectually to taste of the mercy of my God, which now to me is more sweet and precious, then if all the king∣domes of the earth were given to me to possesse them a thousand yeeres. The Priests urged her with their Ceremonies and Superstitions. To whom she answered, Depart from me ye Sergeants of Satan: for I have refused, and in your own presence doe refuse all your abominations. That which you call your Sacrament, and Christs body (as ye have deceived us to beleeve in times past) is nothing but an Idoll, and hath nothing to do with the right Institution of Iesus Christ, and therefore in Gods Name I command you not to trouble me. They departed, alleadging, That she raved, and wist not what she said. And she shortly after slept in the Lord Jesus, to no small comfort of those that saw her blessed departing. This we could not omit of this worthy woman, who gave so notable a Confession, be∣fore that the great light of Gods Word did universally shine thorowout this Realme.

At the first coming of the said Iohn Knox, he perceiving divers who had a zeale to godlinesse, make small scruple to go to the Masse, or to communicate with the abused Sacraments in the Papisticall manner, be∣gan as well in privie Conference as in Preaching, to shew the impie∣tie of the Masse, and how dangerous a thing it was, to communicate in any sort with Idolatrie: wherewith the conscience of some being af∣frighted, the matter began to be agitate from man to man. And so was the said Iohn called to Supper, by the Laird of Dun, for that same purpose, where were assembled David Forresse, Master Robert Lockart, Iohn Willocke, and William Maitland of Lethington younger, a man of good Learning, and of sharpe wit and reasoning. The Question was Proposed, and it was answered by the said Iohn; That in no wise it was lawfull to a Christian to present himselfe to that Idoll. Nothing was omitted that might serve for the purpose, and yet was every head so fully answered,* 6.103 and especially one, whereunto they thought their great de∣fence stood: To wit, That Paul at the commandment of Iames, and of the Elders of Ierusalem, passed to the Temple, and fained himselfe to

pay his vow with others. This, we say, and other things, were so fully an∣swered, that William Maitland concluded, saying, I see very perfectly that our shifts will serve nothing before God, seeing that they stand us in so small stead be∣fore men. The answer of Iohn Knox to the fact of Paul, and to the com∣mandment of Iames was;* 6.104 That Pauls fact had nothing to do with their going to Masse. For to pay Vowes was sometimes Gods Command∣ment, as was never Idolatry: But their Masse from the originall, was, and remained odious Idolatry; Therefore the fact was most unlike. Secon∣darily, said he, I greatly doubt whether either Iames his commandment or Pauls obedience, proceeded of the holy Ghost: We know their coun∣sell tendeth to this,* 6.105 That Paul would shew himselfe one that observed di∣ligently the very small points of the Law, to the end he might purchase to himself the favours of the Jews, who were offended at him, by reason of the bruites that were spread, That he taught defection from Moses. Now while he obeyed their counsell, he fell into the most desperate danger that ever he sustained before; whereby it was evident, That God approved not that mean of reconciliation; but rather, that he plainely declareth, That evil should not be done, that good might come of it. Evil it was for Paul to confirme those obstinate Jewes in their Superstition by his example;* 6.106 worse it was to him to expose himselfe and the Doctrine which before he had taught to slander and mockage. And therefore concluded the said Iohn, That the fact of Paul, and the sequell that thereof followed, appeared rather to fight against them that would go to the Masse, then to give unto them any assurance to follow his example; unlesse that they would that the like trouble should instantly apprehend them, that appre∣hended him for obeying worldly-wise councell. After these, and like reasonings,* 6.107 the Masse began to be abhorred of such as before used it for the fashion and avoiding of slander (as then they termed it) Iohn Knox, at request of the Laird of Dun, followed him to his place of Dun, where he remained a moneth, daily exercised in Preaching, whereunto resorted the principall men of that countrey. After this returning, his residence was most in Calder, whither repaired unto him, the Lord Erskin, the Earle of Argyle, then Lord of Lorne, and Lord Iames, then Priour of S. Andrews, and after Earle of Murrey, where they heard, and so approved his Doctrine, that they wished it to have been publike. That same Winter he taught commonly in Edinburgh, and after Christmas, by the conduct of the Laird of Bar, and Robert Campbell of Kingieancleuch, he came to Kyle, and taught in the Bar, in the house of the Ca••nell, in the Kingieancleuch, in the Town of Air, and in the houses of Uchiltrie and Gathgirth, and in some of them he ministred the Lords Table. Before Easter the Earl of Glencarne sent for him to his place of Fynlaston, where after Sermon, he also mini∣stred the Lords Table. Whereof besides himself, were partakers, his Lady, two of his sons, and certain of his friends. And so returned he to Calder, where divers from Edinburgh, and from the Countrey about, as∣sembled, as well for the Doctrine, as for the right use of the Lords Table, which before they had never practised. From thence he departed the se∣cond time to the Laird of Dun, and teaching then in greater liberty, the Gentlemen required, That he should minister likewise unto them the

Table of the Lord Jesus, where were partakers, the most part of the Gen∣tlemen of the Mernes, who God be praised, to this day do constantly re∣main in the same doctrine which then they professed. To wit, That they refused all society with Idolatry, and bent themselves to the uttermost of their powers to maintain the true Preaching of the Gospel of Jesus Christ, as God should offer unto them Preachers and opportunitie. The bruite hereof spread (for the Friers from all quarters flocked to the Bishops) the said Iohn Knox was summoned to appear in the Church of the blacke Friers in Edinburgh, the fifteenth day of May, which day the said Iohn decreed to keep, and for that purpose Iohn Erskin of Dun, with divers other Gentlemen assembled to the Town of Edinburgh. But that Diet held not. For whether the Bishops perceived informalitie in their own pro∣ceedings, or if they feared danger to ensue upon their extremity, it is un∣known unto us. But the Saturday before the day appointed, they cust their own summons, and the said Iohn, the same day of the summons taught in Edinburgh, in a greater audience then ever before he had done in that Town. The place was the Bishop of Dunkelles, his great lodging, where he continued in Teaching ten dayes, before and after noon. The Earle of Glencarne allured the Earle of Masrchell, who with Henry Drummond (his counseller for that time) heard an exhortation (but it was in the night) who were so well contented with it, that they both willed the said Iohn to write unto the Queen Regent somewhat that might move her to hear the Word of God.* 6.108 He obeyed their desire, and wrote that which after was published▪ which we have caused to be Printed at the end of this Book, and is called, The Letter to the Queen Dowager; Which was delivered unto her own hands by the said Alexander Earle of Glencarne: Which Letter when she had read, within a day or two, she delivered it to the proud Prelate Betone, Bishop of Glasgow, and said in mockage; Please you my Lord to read a Pasquill: Which words coming to the ears of the said Iohn, was the occasion that to his Letter he made his additions, as yet may be seen. As concerning the threatnings pronounced against her own person, and the most principall of her friends; let these very flat∣terers see what had failed of all that he had written.

While Iohn Knox was thus occupied in Scotland, Letters came to him from the English Church that was assembled at Geneva (which was sepa∣rated from that superstitious and contentious company that was at Franck∣ford) commanding him in Gods Name, as he that was their chosen Pa∣stour, to repaire unto them for their comfort. Upon the which the said Iohn took his leave from us, almost in every congregation where before he had Preached, and exhorted us to Prayers, to Reading of the Scrip∣tures, and mutuall conference, untill such time as God should give unto us greater libertie. And hereupon he sent before him to Deep, his mother in Law Elizabeth Bowes, and his wife Marjory, with no small dolour of their hearts, and of many of us. He himselfe by procurement and labours of Robert Campell of Kingi••ancleuch, remained behinde in Scotland, and passed to the Earle of Argile, who then was in the castle Campbell, where he taught certain dayes. The Laird of Glenurqahay (which yet liveth) be∣ing one of his auditours, willed the said Earle of Argile to retaine him

still, but he resolved on his journey, would not at that time stay for no re∣quest, adding, That if God blessed those small beginnings, and if that they continued in godlinesse, whensoever they pleased to command him, they should finde him obedient. He said, That once he must needs visit that little flock which the wickednesse of men had compelled him to leave. And so in the moneth of July he left this Realm, and past to France, and so to Geneva. Immediately after, the Bishops summoned him, and for non-appearance burnt him in effigie, at the Crosse of Edinburgh, in the yeer of our Lord 1555. from the which unjust Sentence the said Iohn made his appellation,* 6.109 and caused to Print the same, and direct it to the Nobility and Commons of Scotland,* 6.110 as yet may be read. In the Winter that the said Iohn abode in Scotland,* 6.111 appeared a Comet, the course whereof was from the South and South-West, to the North and North-east. It was seen the moneths of November, December, and January; It was called, The firie bosom. Soon after died Christierne King of Denmark; and War arose between Scotland and England, the Commissioners of both Realms were disappointed, who almost the space of six moneths had been upon the conditions of Peace, and were upon a neere point of conclusion. The Queene Regent with her Councell of the French faction decreed,* 6.112 War at New Battell, without giving any advertisement to the Commis∣sioners for the part of Scotland.

Such is the fidelitie of Princes, guided by Priests, whensoever they seeke their owne affections to be served. In the end of that next harvest was seen upon the borders of England and Scotland a strange fire, which descended from the heaven, and burnt divers cornes in both the Realms, but most in Eng∣land. There was presented to the Queen Regent, by Robert Ormestone, a Calfe,* 6.113 having two heads, whereat she skipped, and said, It was but a com∣mon thing. The Warre began in the end of the harvest, as is said, and conclusion was taken that Warke should be assieged. The Army and Ordnance past forward to Maxwell Hewcht. The Queen Regent remained in the Castle of Hume, and thinking that all things were in assurance, Monsieur Dosell, then Lieutenant for France, gave charge that the Canons should be transported over the water of Tweid, which was done with ex∣pedition (for the French in such facts are expert) but the Nobility of Scotland nothing content of such proceedings,* 6.114 after consultation amongst themselves, past to the Pavilion of Monsieur Dosell, and in his own face declared, That in no wayes would they invade England. And therefore commanded the Ordnance to be retired: And so it was without further delay. This put an affray in Monsieur Dosells breeches, and kindled such a fire in the Queen Regents stomacke, as was not well slacked till her breath failed. And thus was that enterprise frustrate. But yet Warre con∣tinued, during the which, the Gospel of Jesus Christ began wonderously to flourish. For in Edinburgh began publikely to exhort William Harlow, Iohn Dowglas who had (being with the Earle of Argyle) Preached in Leyth, and sometimes exhorted in Edinburgh. Paul Meaffen began pub∣likely to Preach in Dundie,* 6.115 and so did divers others in Angus and the Mernes. And last, at Gods good pleasure arrived Iohn Willocke, the second time from Emden, whose returne was so joyfull to the brethren, that their

zeal and godly courage daily encreased. And albeit he contracted a dan∣gerous sicknesse, yet he ceased not from labours, but taught and exhorted from his bed some of the Nobility (of whom some are fallen back, a∣mongst them the Lord Seaton is chief) with many Barons and Gentlemen his auditors,* 6.116 and by him were godly instructed, and wonderously com∣forted. They kept their conventions, and held counsells with such gravi∣ty and closenesse, that the enemies trembled. The Images were stollen away in all parts of the Countrey.* 6.117 And in Edinburgh was that great Idol called Saint Gyle, first drowned in the North Loch, after burnt, which rai∣sed no small trouble in the Town; for the Friers rooping like Ravens up∣on the Bishops, the Bishops ran upon the Queen, who to them was fa∣vourable enough, but that she thought it could not stand with her advan∣tage to offend such a multitude as then took upon them the defence of the Gospel,* 6.118 and the name of Protestants. And yet consented she to summon the Preachers: whereat the Ptotestants neither offended, neither yet there∣of afraid, determined to keep the day of Summons, as that they did. Which perceived by the Prelats and Priests,* 6.119 they procured a Proclama∣tion to be publikely made, That all men that were come to the Towne without commandment of the Authority, should with all diligence repair to the Borders, and there remain fifteen dayes: For the Bishop of Galloway in this manner of rime said to the Queen; Madame, because they are come without order; I read ye send them to the Border. Now so had God provi∣ded, That the quarter of the Westland (in the which was many faithfull men) was that same day returned from the Border; who understanding the matter to proceed from the malice of the Priests, assembled them∣selves together, and made passage to themselves, till that they came to the very privie chamber, where the Queen Regent and the Bishops were. The Gentlemen began to complain upon their strange intertainment, consider∣ing that her Majesty had found in them so faithfull obedience in all things lawfull. While the Queen began to craft, a zealous and a bold man, Iames Chalmers of Gaithgyrth, said, Madame, we know that this is the malice and device of the Iewels,* 6.120 and of that bastard (meaning the Bishop of S. Andrews) that standeth by you; we avow to God we shall make a day of it. They oppresse us and our Tenants, for feeding of their idle bellies: They trouble our Preachers, and would murther them and us: Shall we suffer this any longer? No, Madame, it shall not be. And therewith every man put on his steel Bon∣nets. There was heard nothing of the Queens part, but, My joyes, my hearts, What ayles you? Me means no evil to you nor to your Preachers: The Bi∣shops shall do you no wrong, ye are all my loving Subjects; I know nothing of this Proclamation; the day of your Preachers shall be discharged, and me will heare the controversie that is betwixt the Bishops and you; they shall do you no wrong. My Lords (said she to the Bishops) I forbid you either to trouble them or their Preachers.* 6.121 And unto the Gentlemen, who were wonderously commo∣ved, she turned again and said, O my hearts, should ye not love the Lord your God with all-your heart, with all your minde? And should ye not love your neigh∣bours as your self? With these and the like words she kept the Bishops from buffets at that time. And so the day of Summons being discharg∣ed, began the brethren universally farther to be encouraged. But yet

could the Bishops in no sort be quiet; for Saint Gyles day approaching, they gave charge to the Provost-Ballies, and counsell of Edinburgh, either to get again the old Saint Gyle, or else upon their expences to make a new Image.* 6.122 The Counsell answered, That to them the charge appeareth very un∣just; for they understood that God in some places had commanded Idols and Ima∣ges to be destroyed:* 6.123 But where he had commanded Images to be set up, they had not read; and desired the Bishop to finde a warrant for his commandment. Whereat the Bishop offended,* 6.124 admonished, under pain of cursing, which they prevented by a former appellation, appealing from him, as a partiall and corrupt Judge, unto the Popes Holinesse; and so great things shortly following that, passed in oblivion. Yet would not the Priests and Friers cease to have that great solemnity, and manifest abomination, which they accustomedly had upon Saint Gyles day; to wit, They would have that Idoll borne, and therefore was all preparations duely made. A Marmou∣set Idoll was borrowed from the gray Friers (a silver piece of Iames Car∣michell was laid in pledge) it was fast fixed with Iron nailes, upon a barrow called there Fertor.* 6.125 Their Asses, bloody Priests, Friers, Channons, and rotten Papists, with Tabors and Trumpeters, Banners and Bag-pipes: And who was there to lead the reigne, but the Queen Regent her selfe, with all her shavelings, for honour of that Feast. Well, about goeth it, and cometh downe the high street, and downe to the common Crosse. The Queen Regent dined that day in Alexander Carpentar his house, be∣twixt the Bowes: And so when the Idol returned back again, she left it, and past in to her dinner. The hearts of the brethren were wonderously enflamed; and seeing such abomination so manifestly maintained, were decreed to be revenged. They were divided in severall companies, where∣of not one knew of another. There were some temporizers that day (amongst whom David Forresse, called the Generall, was one) who fear∣ing the chance to be done, as it fell, laboured to stay the brethren; but that could not be: For immediately after that the Queen was entred in the lodging, some of those that were of the enterprise drew nigh to the Idol, as willing to help to bear him; and getting the Fertor upon their shoul∣ders, began to shoulder, thinking that thereby the Idol would have fallen, but that was provided and prevented by the Iron nailes, as we have said. And so began one to cry,* 6.126 Down with the Idoll, down with it: And then with∣out delay it was pulled downe. Some brag made the Priests Patrones at the first; but when they saw the feeblenesse of their god (for one tooke him by the heeles, and dading his head to the street, left Dagon without a head or hands, and said, Fie upon thee, thou young Saint Gyle, thy father would have tarried for such.) This considered (we say) the Priests and Fri∣ers fled faster then they did at Pinckey Clewch. There might have beene so sudden a fray as seldome hath been amongst that sort of men within this Realme; for down goeth the Crosses, off goeth the Surplices, round Caps, Cornets with the Crowns. The gray Friers gaped, the black Fri∣ers blew, the Priests panted and fled, and happy was he that first gat the house; for such a sudden fray came never amongst the generation of An∣tichrist within this Realme before. By chance there lay upon a stayre a merry English-man;* 6.127 and seeing the discomfiture to be without blood,

thought he would adde some merrinesse to the matter: and so cried he over the staire, and said, Fie upon you whorsons, why have you broken order, down the street they passed in aray, and with great mirth: why flee the villains now without order? turn and strike every man a stroke for the honour of his God; fie cowards fie, ye shall never be judged worthy of your wages againe. But exhortations were then unprofitable: For after that Bell had broken his necke,* 6.128 there was no comfort to his confused Armie. The Queene Regent laid up this amongst her other inventions, till that she might have seene the time proper to have revenged it. Search was made for the doers, but none could be deprehended: For the brethren assembled themselves in such sort, in companies, singing Psalmes, and praising God, that the proudest of the enemies were astonished. This Tragedie of Saint Gyles was so terrible to some Papists, that Durie, sometimes called for his filthinesse Abbot Stottikin, and then intituled, Bishop of Galloway, left his Riming,* 6.129 wherewith he was accustomed, and departed this life even as he had lived. For the Articles of his beleefe were. I referre. De∣carte you. Ha, ha, the foure Kings and all made. The devil go with it; It is but a varlet. From France we thought to have gotten a Rubie; And yet is he no∣thing but a Cahoobie.* 6.130 With such Faith and such Prayers departed out of this life that enemy of God, who had vowed and plainly said,* 6.131 That in de∣spight of God, so long as they that then were Prelates lived, should that Word (cal∣led the Gospel) never be Preached within this Realme. After him followed that belly-God Master David Panter, called, Bishop of Rosse, even with the like documents,* 6.132 except that he departed eating and drinking, which, together with the rest that thereupon depended, was the pastime of his life. The most part of the Lords that were in France at the Queens Mar∣riage▪ although that they got their leave from the Court, yet they for∣got to return to Scotland. For whether it was by an Italian Posset, or French Feggs, or by the Pottage of their Apothecary (he was a French-man) there departed from this life, the Earl of Cassiles, the Earl of Rothesse, Lord Fleming, and the Bishop of Orknay,* 6.133 whose end was even according to his life: For after that he was driven back by a contratious winde, and forced to land again at Deep, perceiving his sicknesse to increase, he caused to make his bed betwixt his two coffers (some said upon them) such was his God, the gold that therein was inclosed, that he could not depart there∣from, so long as memory would serve him. The Lord Iames, then Prior of S. Andrews, had (by all appearance) licked of the same broath that dis∣patched the rest, for thereof to his death, his stomacke doth testifie. But God preserved for a better purpose. This same Lord Iames, after Earle of Murray, and the said Bishop were commonly at debate in matters of Reli∣gion; and therefore the said Lord, hearing of the Bishops disease, came to visit him: and finding him not so well at a point, as he thought he should have been, and as the honour of the countrey required, said unto him; Fie, my Lord, how lie you so? will you not go to your Chamber, and not lie heere in this utter Roome.* 6.134 His answer was; I am well where I am, my Lord, so long as I can tarry, for I am neer unto my friends (meaning his coffers, and the gold therein.) But my Lord (said he) how long have you and I been in plea for Purgatorie,* 6.135 I thinke that I shall know ere it be long whether there be such a

place or not. While the other did exhort him to call to minde the promi∣ses of God, and the vertue of Christs death: He answered, Nay my Lord, let me alone, for you and I never agreed in our life, and I thinke we shall not agree now at my death, I pray you therefore let me alone. The said Lord Iames depart∣ed to his Lodging, and the other shortly after departed this life; whither, the great day of the Lord will declare.

When the word of the departing of so many Patrons of Papistry, and of the manner of their departing, came unto the Queene Regent, after astonishment and musing,* 6.136 she said; What shall I say of such men? They left me as beasts, and as beasts they die: God is not with them, neither with that which they enterprise. While these things were in doing in Scotland and France, that perfect hypocrite, Master Iohn Synclare, then Deane of Lestarrige, and now Lord President, and Bishop of Brechin, began to Preach in his Church of Lestarrige, and at the beginning held himselfe so indifferent,* 6.137 that many had opinion of him, That he was not far from the Kingdom of God. But his hypocrisie could not long be cloaked: for when he understood that such as feared God began to have a good opinion of him, and that the Friers and others of that sect began to whisper, That if he took not heed in time to himself and unto his Doctrine, he would be the destruction of the whole state of the Church. This by him understood, he appointed a Sermon, in the which he promised to give his judgement upon all such heads, as then were in controversie in the matters of Reli∣gion. The bruit hereof made his audience great at the first: But that day he so handled himself, that after that no godly man did credit him: for he not onely gainsaid the Doctrine of Justification and of Prayer, which be∣fore he had taught, but also he set up and maintained Papistry to the utter∣most prick, yea, Holy-water, Pilgrimage, Purgatory, and Pardons were of such vertue in his conceit, That without them he looked not to be saved. In this mean time the Clergy made a brag, That they would dispute. But M. David Panter,* 6.138 which then lived and lay at Lestarrige, disswaded them therefrom, affirming, That if ever they disputed, but where themselves were both Judge and partie, and where that fire and sword should obey their decree, that then their cause was marred for ever: For their victory stood neither in God nor in his Word; but in their own wills, and in the things concluded by their own counsells (together with sword and fire) whereto (said he) these new up-start fellows will give no place, but they will call you to your Count-book, and that is, to the Bible; and by it ye will no more be found the men that ye are called, then the Devil will be approved to be God. And therefore if ye love your selves enter never into disputation, neither yet call ye the matter into question, but defend your possession, or else all is lost. Caiaphas could not give any better counsell to his companions, but yet God disappointed both them and him, as after we shall heare. At this same time some of the Nobility directed their Letters to call Iohn Knox from Geneva, for their comfort, and for the comfort of their brethren the Preachers, and others that then couragious∣ly fought against the enemies of Gods Trueth. The Tenour of their Letter is this.

Grace, Mercy, and Peace for Salvation.

DEarly Beloved in the Lord,

the faithfull that are of your acquaintance in these parts (thanks be unto God) are stedfast in the beliefe wherein yee left them,* 7.1 and have a godly thirst and desire day by day of your presence againe: Now if the Spirit of God will so move you, and grant time unto you, we all hearti∣ly desire you, in the Name of the Lord, That ye would returne again into these parts, where you shall finde all the faithfull that ye left behinde you, not onely glad to heare your doctrine, but also ready to jeopard their lives and goods for the setting for∣ward of the glory of God, as he will permit. And albeit the Magistrates in this Countrey be as yet but in the state ye left them in, yet at the making hereof we have no experience of any more cruelty to be used, then was before: But rather we have beliefe, That God will augment his Flock, because we see daily the Friers, enemies to Christs Gospel, in lesse estimation with the Queen, and the Nobility of our Realm. This, in few words, is the minde of the faithfull being present, and others absent. The rest of our mindes this faithfull Bearer will shew you at length. Thus fare ye well in the Lord.

At Sterlin the tenth of March, Anno 1556.

This is the true Copy of the Letter, being subscribed by the names under-written.

Sic subscribitur,

• Glencarne.
• Lorne, now Argyle.
• Erskin.
• Iames Stewart.

The Letters were delivered to the foresaid Iohn in Geneva, by the hands of Iames Sym, who now resteth with Christ, and of Iames Bar∣rone, who yet liveth. In the Moneth of May, immediately after these Letters were received and advised upon, he took consultation, as well with his owne Church, as with that notable servant of God Iohn Cal∣vine, and with other godly Ministers; who all with one consent said, That he could not refuse that Vocation, unlesse he would declare him∣selfe rebellious unto his God, and unmercifull to his Countrey: And so he returned answer, with promise to visite them with reasonable expedition, and so soon as he might put order to that deare Flocke that was committed to his Charge. And so in the end of the next September after, he departed from Geneva, and came to Deape, where there met him contrary Letters, as by his answer thereto we may under∣stand.

The Spirit of Wisedome, Constancie and Strength, be multiplied with you, by the favour of God our Father, and by the grace of our Lord Iesus Christ.

ACcording to my promise, my Right Honourable, I came to Deape the four and twentieth day of October, of full minde, by the good will of God, with the first Ships, to have visited you. But because two Letters not very pleasing unto the flesh were there presented unto me, I was compelled to stay for a time. The one was directed to my self, from

a faithfull brother, which made mention, that a new consultation•• was appointed for finall conclusion of the matter before purposed; and willed me therefore to abide in these parts till the determination of the same. The other Letter was directed from a Gentleman to a friend, with charge to advertise me, That he had communed with all those that seemed most franke and fervent in the matter; and that in none did he finde such boldnesse and constancy as was requisite for such an enter∣prise; but that some did (as he writeth) repent that ever any such thing was moved: Some were partly ashamed, and others were able to de∣ny that ever they did consent to any such purpose, if any tryall or que∣stion should be taken thereof, &c. Which Letters when I had consi∣dered, I was partly confounded, and partly was pierced with anguish and sorrow. Confounded I was, that I had so far travelled in the mat∣ter, moving the same to the most godly and most learned that this day we know to live in Europe, to the effect that I might have their judge∣ments and grave counsells, for assurance as well of your consciences, as of mine, in all enterprises. And then that nothing should succeed of so long consultation, cannot but redound, either to your shame or mine. For either it shall appeare that I was marvellous vain, being so solicited, where no necessity required; Or else that such as were movers thereto, lacked the ripenesse of judgement in their first Vocation. To some it may appeare, a small and light matter, that I have cast off, and as it were abandoned, as well my particular care, as my publike Office and Charge, leaving my house and poor family destitute of all head, save God only, and committing that small (but to Christ dearly beloved) flock, over the which I was appointed one of the Ministers, to the charge of another. This, I say, to worldly men, may appeare a small matter: But to me, it was and is such, that more worldly substance then I will expresse, could not have caused me willingly to behold the eyes of so many grave men weep at once for my cause, as that I did in taking my last good night from them: To whom if it please God that I returne, and question be demanded, What was the impediment of my purposed journey, judge you what I shall answer. The cause of my dolour and sorrow (God is my witnesse) is for nothing pertaining either to my corporall content∣ment, or worldly displeasure; but it is for the grievous plagues and pu∣nishments of God, which assuredly shall apprehend, not onely you, but every inhabitant of that miserable Realm and Isle, except that the power of God, by the liberty of his Gospel, deliver you from Bondage. I mean not onely that perpetuall fire and torment prepared for the devil,* 8.1 and for such as denying Christ Jesus, and his knowne Verity, do follow the sons of wickednesse to perdition (which most is to be feared) but also that thraldome and misery that shall apprehend your owne bodies, your children, subjects, and posterity, whom ye have betrayed (in con∣science I can except none that beare the name of Nobility) and presently fight to betray them and your Realme to the slavery of strangers. The War begun (although I acknowledge it to be the work of God) shall be your destruction, unlesse that betime remedie be provided. God open your eyes, that ye may espie and consider your

own miserable estate. My words shall appear to some, sharp, and undis∣creetly spoken. But as charity ought to interpret all things to the best, so ought wise men to understand, That a true friend cannot be a flatterer. Especially, when the questions of salvation both of body and soule are moved; and that not of one, nor of two, but as it were of a whole Realm or Nation. What are the sobs, and what is the affection of my troub∣led heart, God shall one day declare: But this will I adde to my former rigour and severity, to wit, If any perswade you for fear of dangers that may follow, to faint in your former purpose, be he so wise and friendly, let him be judged of you both foolish,* 8.2 and your mortall enemy: Foolish, for because he understood nothing of Gods approved wisedome; and enemy unto you, because he laboured to separate you from Gods favour, provoking his vengeance, and grievous plagues against you: because he would, That ye should prefer your worldly rest to Gods praise and glo∣ry; and the friendship of the wicked, to the salvation of your brethren. I am not ignorant that fearfull troubles shall ensue your enterprise (as in my for∣mer Letters I did signifie unto you.* 8.3) But O joyfull and comfortable are the trou∣bles and adversities, which man sustaineth for accomplishment of Gods will re∣vealed by his word! For how terrible soever they appeare to the judgement of the naturall man, yet are they never able to devour, nor utterly to consume the suffer∣ers: For the invisible and invincible power of God sustaineth and preserveth ac∣cording to his promise, all such as with simplicity do obey him. The subtill craft of Pharaoh many yeers joyned with his bloody cruelty, was not able to destroy the male children of Israel; neither were the waters of the Red Sea, much lesse the rage of Pharaoh able to confound Moses, and the company which he conducted, and that because the one had Gods Pro∣mise that they should multiply; and the other had his Commandment to enter into such dangers. I would your wisedoms should consider that our God remaineth one, and is immutable; and that the Church of Christ Jesus hath the same promise of protection and defence,* 8.4 that Israel had of multiplication: And farther, That no lesse cause have ye to enter into your former enterprise, then Moses had to go to the presence of Pharaoh (for your vassalls, yea your brethren are oppressed, their bodies and souls holden in bondage, and God speaketh to your consciences, (unlesse ye be dead with the blinde world) that ye ought to hazard your owne lives (be it against Kings or Emperours) for their deliverance. For onely for that cause are ye called Princes of the people.* 8.5 And ye receive of your Brethren, Honour, Tribute, and Homage, at Gods Commandment, not by reason of your Birth and Progenie (as the most part of men do falsly suppose) but by reason of your Office and Duty, which is to vindicate and deliver your subjects and brethren from all violence and oppression to the uttermost of your power. Advise diligently, I beseech you, with the points of that Letter which I directed to the whole Nobility; and let every man apply the matter and case to himself; for your conscience shall one day be compelled to acknowledge, That the Reformation of Religi∣on, and of publike enormities,* 8.6 doth appertaine to more then to the Cler∣gie, or chief Rulers, called Kings. The mighty Spirit of the Lord Je∣sus rule and guide your counsells to your eternall glory, your eternall

comfort, and to the consolation of your brethren. Amen.

From Deape the 27 of October. 1557.

These Letters received and read, together with others directed to the whole Nobility, and some to particular Gentlemen, as to the Lairds of Dun and Petarrow, new consultation was had what was best to be done; and in the end it was concluded, That they would follow forward their purpose once intended,* 8.7 and would commit themselves, and what∣soever God had given them, into his hands, rather then they would suf∣fer Idolatry so manifestly to raigne, and the Subjects of that Realme so to be defrauded, as long as they had been of the onely food of their souls, the true Preaching of Christs Gospel. And that every one should be the more assured of other, a common Bond was made, and by some subscribed: The tenor thereof followeth.

* 9.1WE perceiving how Sathan in his members, the Antichrists of our time, cruelly do rage, seeking to overthrow and destroy the Gospel of Christ, and his Congregation, ought, according to our bounden duty, to strive in our Ma∣sters Cause,* 9.2 * 9.3 even unto the death, being certaine of the Victory in him: The which our duty being well considered▪ We do promise before the Majestie of God, and his Congregation, That we (by his grace) shall with all diligence continually apply our whole power, substance, and our very lives, to maintain, set forward, and establish the most blessed Word of God, and his Congregation: And shall labour according to our power, to have faithfull Ministers, truely and purely to minister Christs Gospel and Sacraments to his people. We shall maintain them, nourish them, and defend them; the whole Congregation of Christ, and every Member thereof according to our whole powers, and waging of our lives, against Sathan and all wicked power that doth in∣tend Tyranny or trouble against the foresaid Congregation. Unto the which holy Word, and Congregation, we do joyne us; and so do forsake and renounce the Con∣gregation of Sathan, with all the superstitious abomination and idolatry thereof. And moreover, shall declare our selves manifestly enemies thereto, By this our faith∣full Promise before God,* 9.4 testified to this Congregation, by our Subscription at these Presents.* 9.5

At Edinburgh the third of December, anno 1557.

God called to witnesse.

Sic subscribitur.

• A. Earle of Argyle.
• Glencarne.
• Mortoun.
• Archibald, Lord of Lorne.
• Iohn Erskin of Dun,
• Et caetera.

A little before that this Bond was subscribed by the fore-written, and many other Letters were directed again to Io. Knox from the said Lords,* 9.6 together with their Letters to M. Calvin, craving of him, That by his au∣thority he would command the said Iohn once again to visite them. These Letters were delivered by the hands of M. Iohn Gray, in the Moneth of November, anno 1558. who at that same time past to Rome, for expedition of the Bowes of the B^p. of Rosse, to M. Henry Sinclar. Immediately af∣ter the subscription of this foresaid Bond, the Lords and Barons profes∣sing Christ Jesus, convened frequently in counsell: in the which these Heads were concluded: First, It is thought expedient, advised, and ordained, That

in all Parishes of this Realm the Common-Prayer be read weekly on Sunday, and other Festivall dayes publikely in the Parish Churches, with the Lessons of the Old and New Testament, conformed to the order of the Book of Common Prayers. And if the Curats of the Parishes be qualified, to cause them to read the same. And if they be not, or if they refuse, that the most qualified in the Parish use and reade the same. Secondly, It is thought necessary, that Doctrine, Preaching, and Inter∣pretation of Scriptures be had and used privately in quiet houses, without great conventions of the people thereto, while afterward that God move the Prince to grant publike Preaching by faithfull and true Ministers.

These two heads concerning the Religion, and some others concerning the policie being concluded, the old Earle of Argyle took the maintenance of Iohn Dowglas, caused him to Preach publikely in his house, and refor∣med many things according to his counsell. The same boldnesse tooke divers others, as well within Towns, as in the country, which did not a lit∣tle trouble the Bishops and Queen Regent: As by this Letter and Credit committed to Sir David Hamilton, from the Bishop of S. Andrews to the said Earle of Argyle may be clearly understood.

The Bishops Letter to the old Earle of Argyle.

MY Lord, after most hearty commendations, this is to advertise your Lordship that we have directed this Bearer our Cousin towards your Lordship, in such businesse and affaires as concerneth your Lordships honour, profit, and great well-being, as the said Bearer will declare to your Lordship at more length. I pray your Lordship, effectuously to advert thereto, and to have care to use your Lord∣ships friends, that alwayes hath wished the honour, profit, and prosperity of your Lordships house, as of our own. I pray you give credit to the Bearer. Iesu have your Lordship in everlasting keeping.

Of Edinburgh, the five and twentieth day of March, Anno 1558.

Sic subscribitur. Your Lordships at all power Saint Andrews.

Followes the Credit.

MEmorandum, To Sir David Hamilton, to my Lord Earle of Argyle, in my behalfe, and let him see and heare every Article.

• 1. Imprimis, To repeat the ancient blood of his house, how long it hath stood, how notable it hath been, and so many Noble-men hath been Earles, Lords and Knights thereof: How long they have reigned in their parts, true and obedient both to God and the Prince, without any spot in their dayes in any manner of sort: And to remember how many notable men are come of his house.
• 2. Secondly, To shew him the great affection I beare towards him, his blood, house, and friends, and of the ardent desire I have of the perpetuall standing of it in honour and fame, with all them that are come of it: Which is my part, for many and divers causes, as you shall see.
• 3. Thirdly, To shew, my Lord, how heavy and displeasing it is to me, now to heare, That he who is and hath been so Noble a man, should be seduced and abu∣sed, by the flattery of such an infamed person of the Law, and men sworne Apostate, that under the pretence that he giveth himself forth as a Preacher of the

• Gospel and Veritie, under that colour, setteth forth Schismes and Divisions in the holy Church of God, with Hereticall Propositions, thinking that under his maintenance and defence, to infect this Countrey with Heresie, per∣swading my said Lord, and others, his children and friends, that all that he speaketh is Scripture, and conform thereunto, albeit that many of his Propositions are many yeers past condemned by generall Councels, and the whole state of Chri∣stian people.
• 4. Fourthly, To shew to my Lord how perillous this is to his Lordship and his house, and decay thereof, in case that authority should be sharp, and should use rigour conform both to Civill and Canon, and also your own Municipall law of this Realm.
• 5. Fifthly, to shew his Lordship how woe I would be, either to heare, see, or know any displeasure that might come to him, his son, or any of his house or friends, and especially in his own time and dayes. And as how great displeasure I have now to hear great and evil bruites of him that should in his old age, in a manner, vary from his faith, and to be altered therin when the time is that he should be most sure and firme therein.
• 6. Sixthly, To shew his Lordship that there is delation of that man called Dow∣glas, or Grant, of sundry Articles of Heresie which lieth to my charge and con∣science to put remedie to, or else all the pestilentious Doctrine he sowes, and such like, all that are corrupt by his Doctrine, and all that he draweth from our Faith and Christian Religion, will lie to my charge before God: and I to be accused be∣fore God for overseeing of him, if I put not remedy thereto, and correct him for such things he is delated of. And therefore that my Lord consider, and weigh it well, how highly it lieth both to my honour and conscience: for if I favour him, I shall be accused for all them that he infects and corrupts in Heresie.
• 7. Seventhly, Therefore I pray my Lord, in most hearty maner to take this mat∣ter in the best part for his own conscience, honour, and weale of himselfe, house, friends, and servants: and sik like for my part, and for my conscience and honour. Then considering that there are divers Articles of Heresie to be laid to him, that he is dilated of, and that he is presently in my Lords company: That my Lord would by some honest way part with this man, and put him from him, and from his sons company: For I would be right sorry that any be∣ing in any of their companies should be called for such causes, or that any of them should be bruited to hold any sik man. And this I would advertise, my Lord, and have his Lordships Answer and Resolution, before any Summons passed upon him.
• 8. Eighthly, Item, If my Lord would have a man to instruct him truely in the Faith, and Preach to him, I would provide a learned man to him, and I shall answer for his true Doctrine, and shall Pand my soule that he shall teach nothing but truly, according to our Catholike Faith. Of Edinburgh, this last of March 1558.

Sic subscribiter. Saint Andrews.

Moreover, I hope your Lordship will call to good remembrance, and weigh the great and heavie murmure against me, both by the Queene, the Church-men, Spirituall and Temporall estates, and well given people, moaning, crying, and murmuring at me greatly, That I do not my Office:

To those such infamous persons with such perversed Doctrine within my Diocesses, and this Realme, by reason of my Legacie and Primacie, which I have the rather sustained and long suffered,* 11.1 for the great love that I had to your Lordship and posterity, and your friends and your house: As beleeving surely your Lordships wisedome should not have maintained and medled with such things that might do me dishonour or displeasure, considering that I have bin ready to put good order thereto alwayes, but have modestly abstained, for the love of your Lordship and house afore∣said, that I beare truely; knowing and seeing the great harm, and dishonour, and lack apparantly that might come there through, in case your Lordship remedie not the same hastily, whereby we might both be quiet of all danger, which doubtlesse will come upon us both, if I use not my Office, or that he be called, while that he is now with your Lordship, and under your Lordships protection.

Subscribed againe. Saint Andrews.

By these former Instructions thou mayest perceive (Gentle Reader) what was the care that this Pastour, or rather Impostour, with his Com∣plices took to feed the flock committed to their charge (as they alleadge) and to gain-stand false Teachers: Here is oft mention of conscience, of Heresie, & such other terms that might fray the ignorant, and deceive the simple. But we hear no crime in particular laid to the charge of the accu∣sed, and yet is he condemned as a forsworn Apostata. This was my Lords conscience, which he learned of his fathers the Pharisees, old enemies to Christ Jesus, who condemned him before they heard him. But who ruled my Lords conscience, when he took his cousins wife, the Lady Gilton. Consi∣der thou the rest of his perswasions, & thou shalt clearly see, That honour, estimation, love to house and friends, is the best ground that my Lord Bi∣shop hath, why he should persecute Jesus Christ in his members. We thought good to insert the answers of the said Earle, which follow.

Memorandum, This present Writ is to make answer particularly to every Arti∣cle, directed from my Lord of S. Andrews to me, by Sir David Hamilton, which Articles are in number nine; and heere repeated and answered, as I trust, to his Lordships contentment.

1. THe first Article putteth me in remembrance of the antiquity of the blood of my house, how many Earles, Lords, and Knights hath been thereof; how many Noble-men descended of the same house, how long it continued true to God and the Prince, without spot, in their dayes, in any manner of sort.

Answer, True it is, my Lord, that there is well-long continuance of my house, by Gods providence, and benevolence of our Princes whom we have served,* 12.1 and shall serve truely, next to God. And the like obe∣dience, towards Gods and our Princes remaineth with us yet, or rather better, (praised be the Lords Name) neither know we any spot towards our Princesse, and her due obedience. And if there be offence towards God, he is mercifull to remit our offences. For he will not the death of a sinner. Like as it standeth in his omnipotent power to make up houses, to

continue the same to alter them, to make them small or great, or to extin∣guish them according to his own inscrutable wisdom. For in exalting, de∣pressing, and changing of houses, the laud and praise must be given to that one eternall God, in whose hands the same standeth.

2. The second Article beareth the great affection and love your Lord∣ship beareth towards me and my house, and of the ardent desire ye have of the perpetuall standing thereof in honour and fame with all them that are coming of it.

Answ. Forsooth it is your dutie to wish good unto my house, and unto them that are coming of the same; not onely for the faithfulnesse, amity, and society that hath been between our forefathers; but also for the late conjunction of blood that is between our said house, if it be Gods plea∣sure that it have successe. Which should give sufficient occasion to your Lordship to wish good to my house and perpetuity, with Gods glory, without which nothing is perpetuall, unto whom be praise and worship for ever and ever. Amen.

3. Thirdly, Your Lordship declareth how displeasant it is to you that I should be seduced by an infamed person of the Law, and by the flattery of a forsworn Apostata, that under pretence of his giving forth, maketh us to understand, That he is a Preacher of the Gospel, and therewith rai∣seth Schismes and Divisions in the whole Church of God: And by our maintenance and defence would infect this Countrey with Heresie, al∣leadging that to be Scripture, which these many yeeres past hath been condemned as Heresie by the generall Councells, and whole estate of Christian people.

Answ. The God that created heaven and earth, and all that is therein, preserve me from seducing: for I dread others; many under the colour of godlinesse are seduced, and think that they do God a pleasure, when they persecute one of them that professe his Name. What that man of the Law is, we know not; we hear none of his flattery, his perjured Oath of Apostasie is unknown unto us: But if he have made any unlawfull Oath, contrary to Gods commandment, it were better to violate it, then to ob∣serve it. He Preaches nothing to us but the Gospel, if he would do other∣wise, we would not beleeve him, nor yet an Angel of heaven: we heare him sowe no Schismes nor Divisions, but such as may stand with Gods Word, which we shall cause him to confesse, in presence of your Lordship and the Clergy, when ye require us thereto. And as to it that hath been condemned by generall Councels, we trust you know well, that all the ge∣nerall Councels have been at diversity among themselves, and never two of them universally agreeing in all points, in so much as they are of men. But the Spirit of Verity that bears testimony of our Lord Jesus, hath not, neither can erre. For heaven & earth shal perish, ere one jot of it perish. Be∣yond this, my Lord, neither teacheth he neither will we accept of him, but that which agrees with the Word of God, set forth by the Patriarks, Pro∣phets, Apostles, and Evangelists, left to our salvation in expresse words. And so my Lord, to condemn the Doctrine not examined, is not required: For when your Lordship pleaseth to hear the confession of that mans Faith, the manner of his Doctrine, which agreeth with the Gospel of

Jesus Christ, I will cause him to assist to judgement, and shall be present there at Gods pleasure, that he may render reckoning of his belief, and our Doctrine to the superiour Powers, according to the prescription of that blood of the eternall Testament, sealed by the Immaculate Lambe; To whom with the Father and the holy Spirit, be all honour and glory for ever and ever. Amen.

4. The fourth Article puts me in remembrance, how dangerous it is, if the Authority would put me to it, and my House, according to comely and common Laws, and our own municipiall Lawes of this Realme, and how it appeareth to the decay of our House.

Answ. All Laws are (or at least should be) subject to Gods Law, which Law should be first placed, and planted in every mans heart, it should have no impediment. Men should not abrogate it, for the defence and setting up of their owne advantage. If it would please Authorities to put at our House,* 12.2 for confessing of Gods Word, or for maintenance of his Law: God is mighty enough in his own Cause, he should be rather obeyed then man. I will serve my Prince, with body, heart, goods, strength, and all that is in my power, except that which is Gods duty, which I will re∣serve to him alone; that is, To worship him in truth and verity, and as neer as I can to conform to his written Word, to his owne honour, and obedience of my Princesse.

5. The fifth Article puts me in remembrance how woe your Lordship would be, to hear, to see, or know any displeasure that might come to me, my son, or any of my House, and especially in my time and dayes: And as to heare the great and evill brute of me, that should now in my old age in a manner, begin to vary in my Faith, and to be altered therein, when it is time that I should be most sure and firm therein.

Ans. Your Lordships good will is ever made manifest unto me in all your Articles, that you should be sorry to hear, see, or know my displeasure, for the which I am bound to render your Lordship thanks, & shall do the same assuredly. But as for wavering in my Faith, God forbid that I should so do: For I believe in God the Father Almighty, Maker of heaven & earth; And in Jesus Christ his onely Son our Saviour. My Lord, I vary not in my Faith; but I praise God, that of his goodnesse now in my latter days, hath of his infinite mercy opened his bosome of grace unto me, to ac∣knowledge him the eternall Wisedome, his Son Jesus Christ, my one sufficient Satisfaction, to refuse all Idolatry, Superstition, and Ignorance, wherewith I have been blinded in times past, and now believe that God will be mercifull unto me; for now he hath declared his blessed Will clearly to me, before my departing out of this transitory life.

6. The sixth Atticle declareth, That there are delations of sundry points of Heresie upon that man, Dowglas or Grant, which lies to your charge and conscience to put remedie to; or else that all the pestilentious doctrine he sowes, and all whom he corrupteth with his seed, will be re∣quired at your hands, and all whom he draws from your Christian Faith; and if ye should suffer him, that ye will be accused for all them whom he infecteth with Heresie; and therefore to regard your Lordships honour and conscience therein.

Answ. What is his sirname I know not, but he calleth himself Dow∣glas; for I know neither his father nor his mother: I have heard him teach no Articles of heresie, but that which agreeth with Gods Word. For I would maintain no man in heresie or errour. Your Lordship regards your conscience in the punishment thereof: I pray God that ye do so, and examine well your conscience. He preacheth against Idolatry; I remit to your Lordships conscience, if it be heresie or not. He preacheth against adultery and fornication, I refer that to your Lordships conscience. He preacheth against hypocrisie, I refer that to your Lordships conscience. He preaches against all manner of abuses, and corruption of Christs sin∣cere Religion, I refer that to your Lordships conscience. My Lord, I exhort you, in Christs Name, to weigh all these affairs in your consci∣ence, and consider if it be your duty also, not onely to suffer this, but in like manner to do the same. This is all, my Lord, that I vary in my old age, and in no other thing, but that I knew not these offences to be abo∣minable to God, and now knowing his will by manifestation of his Word, abhor them.

7. The seventh Article desireth me to weigh these matters in most hearty manner, and to take them in best part, for the weale of both our conscien∣ces, my house, friends and servants, and put such a man out of my com∣pany, for fear of the rumour and brute that should follow thereupon, by reason he is delated of sundry heresies: And that your Lordship would be sorry to hear any of your servants delated or bruted for such a cause, or for holding of any such men; and that your Lordship would under∣stand mine answer hereunto, or any summons passed thereupon.

Answ. I thank your Lordship greatly, that ye are so solicited for the weale of me and of my house, and are so humane, as to give me adver∣tisement, before ye have summoned, of your owne good will and bene∣volence. I have weighed these matters, as highly as my judgement can serve me, both for your Lordships honour and mine. And when that I have reasoned all that I can do with my self in it; I think it alwayes best to serve God, and obey his manifest Word, and not be obstinate in the contrary,* 12.3 and to give their due obedience to our Princes, Rulers, and Magistrates, and to hear the voice of Gods Prophets, declaring his good promise to them that repent, and threatning to obstinate wicked doers, everlasting destruction. Your Lordship knows well the man, he hath spoken with your Lordship: I thought you content with him, I heare no occasion of offence in him, I cannot well want him, or some Preacher. I cannot put away such a man, without I knew him an offender, as I know not; for I heare nothing of him, but such as your Lordships self heares of him, and such as he yet will professe in your presence, whensoever your Lordship requires. Such a man that is ready to present himself to judgement, should not be expelled without knowledge of the cause; for like as I answered before in another Article, when your Lordship pleas∣eth, that all the Spirituall and Temporall men of estate in Scotland be assembled, I shall cause him to render an account of his belief and Do∣ctrine in your presences, then if he deserves punishment and correction, let him so suffer; if he be found faithfull, let him live in his faith.

8. The eight Article proposes to me, That your Lordship would take the labour to get me a man to instruct me in your Catholike Faith, and to be my Preacher, for whose Doctrine ye would lay your soul, that he would teach nothing, but truely conform to your faith.

Answ. God Almighty send us many of that sort, that will preach truely, and nothing but a Catholike or Universall Christian Faith; and we High∣land rude people have misse of them. And if your Lordship would get and provide me such a man, I should provide him a corporall Living, as to my self, with great thanks unto your Lordship: For truely, I and ma∣ny more have great misse of such men. And because I am able to sustain more then one of them, I request your Lordship earnestly, to provide me a man as ye wrote; for the harvest is great, but the labourers are few.

9. The last and ninth Article putteth me in remembrance to consider what murmure your Lordship suffers, and great brute, at many mens hands, both Spirituall and Temporall, and at the Queens hand, and other well given people, for not putting order to these affairs; and that your Lordship hath abstained from execution hereof, for love of my House and Posterity, to the effect that my self should remedy it, for fear of the dishonour that might come upon us both for the same: which be∣ing remedied, might bring us out of all danger.

Answ. My Lord, I know well what murmure and indignation your Lordship suffers at enemies hands of all estates, for not pursuing of poor simple Christians: And I know, That if your Lordship should use their counsell, who would by blood-shedding and burning of poor men, to make your Lordship serve their wicked appetites; Yet your Lordship knows your owne duty, and should not fear the danger of men, as of him whom ye professe. And verily, my Lord, there is nothing that may be to your Lordships relief in this behalf, but I will use your Lordships counsell therein, and further the same, Gods honour being first provided, and the Truth of his eternall Word having liberty. And to abstain for my love from pursuit, as your Lordship hath signified, I am indebted to your Lordship, as I have written divers times before. But there is one above, for whose fear ye must abstain from blood-shedding, or else, my Lord, knock in your conscience. Last of all, your Lordship please to consider how desirous some are to have sedition amongst friends; how mighty the devill is to sow discord; how that many would desire no bet∣ter game, but to hunt us at other. I pray your Lordship beguile them, we will agree upon all purposes with Gods pleasure, standing to his glo∣ry. There are divers Houses in Scotland neer us, that professe the same God secretly; they desire but that ye begin the bargaine at us; and when it begins at us, God knows the end therof, and who shall bide the next put. My Lord, consider this; make no Preparative of us: Let not the vain exhortation of them that regard little of the weale and strength of both our Houses, stirre up your Lordship as they would, to do against God, your owne conscience, and the weale of your posterity for ever. And therefore now in the end I pray your Lordship weigh these things wisely; and if ye do otherwise, God is God, was, and shall be God, when all is wrought that man can work.

This answer received, the Bishop and his complices found themselves somewhat disappointed; for the Bishops looked for nothing lesse, then for such Answers from the Earle of Argyle; and therefore they made them for their extreme defence, that is, To corrupt, and by buds to stirre up the Queen Regent against us; as in the second Booke we shall more plainly heare. Shortly after that, God called to his mercy the said Earle of Argyle from the miseries of this life; whereof the Bishops were glad; for they thought that their great enemy was taken out of the way, but God disappointed them: For as the said Earle departed most constant in the true Faith of Jesus Christ, with a plain renounciation of all Impie∣ty, Superstition, and Idolatry; so he left it to his Son in his Testament, That he should studie to set forward the publike and true preaching of the Gospel of Jesus Christ,* 12.4 and to suppresse all Superstition and Idolatry to the uttermost of his power. In which point small fault can be found with him unto this day. 10 Maii, Anno 1568. God be mercifull unto other offences. Amen.

The Blinde, Crooked, Lame, Widows, Orphans, and all other poor, so visited by the hand of God as cannot work:

To all the flock of Friers within this Realme, we wish restitution of wrongs past, and reformation in times coming, for Salvation.

YE your selves are not ignorant (and though ye would be) it is now (thanks be to God) well knowne to the whole world, by his most infallible Word, That the Benignity or Almes of all Christian people pertaineth to us alone; which ye, being whole of bodie, strong, sturdie, and able to work, what under pretence of poverty (and yet neverthelesse possessing most easily all abundance) what through cloked and hidden humility (though your proudnesse is knowne) and what fained holinesse (which now is declared to be Superstition and Idolatry) have these many yeers, expresly against Gods Word, and the practice of his holy Apostles, to our great torment (alas) most falsly stollen from us. And as ye have by your false doctrine and wresting of Gods Word, learned of your father Sathan, induced the whole people, high and low, into a sure hope and belief, That to clothe, feed, and nourish you, is the onely most acceptable Alms allowed before God; and to give a penny, or a piece a bread once in a week is enough for us. Even so ye have perswaded them to build you great Hospitals, and maintain you therein by their force, which onely pertains now to us by all Law, as builded and given to the poore, of whose number ye are not, nor can be reputed, neither by the Law of God, nor yet by no other Law proceeding of Nature, Reason, or Civill Policy. Wherefore seeing our number is so great, so indigent, and so heavily oppressed by your false meanes, that none taketh care of out misery: And that it is better for to provide there our impotent members, which God hath given us, to oppose to you in plain con∣troversie, then to see you hereafter (as ye have done afore) steale from us our houses, and our selves in the meane time to perish and die for want of the same. We have thought good therefore, ere we enter with you in the conflict to warne you, in the Name of the great God, by this publike writing, affixt in

your gates where ye now dwell, that ye remove forth of our said Hospitals, betwixt this and the Feast of Whit-sunday next: So that we the only lawfull proprietaries there∣of, may enter thereinto, and afterward enjoy the commodities of the Church, which ye have hereunto wrongfully holden from us. Certifying you, if ye faile, we will at the said terme, in whole number (with the help of God, and assistance of his Saints in earth, of whose ready support we doubt not) enter and take possession of our said Patrimony, and eject you utterly forth of the same.

Let him therefore that before hath stollen, steal no more, but rather let him work with his hands, that he may be helpfull to the poore.

From all Cities, Towns, and Villages of Scotland, Ianuary 1. 1558.

The Bishops continued in their Provinciall Councell even unto that day that Iohn Knox arrived in Scotland, and that they might give some shew to the people that they minded Reformation; they dispersed abroad a rumour thereof, and set forth somewhat in Print, which of the people was called, The two-penny Faith. Amongst their acts there was much a do, for Caps, Shaven crowns, Typpets, Long Gowns, and such other trifles.

Item, That none should enjoy Office, or Benefice Ecclesiasticall, except a Priest.

Item, That no Church-man should nourish his owne children, in his own company but that every one should hold the children of others.

That none should put his own son in his own benefice.

That if any were found in open Adulterie, for the first fault he should lose the third of his Benefice, for the second time the halfe, and for the third the whole Benefice.

But here from appealed the Bishop of Murray, and other Prelates, say∣ing, That they would abide at the Canon-Law. And so they might well enough do, so long as they remained Interpreters, Dispensators, Makers, and Disanullars of the Law. But let the same Law have the true interpre∣tation, and just execution, and the Devil shall as soon be proved a true and obedient servant unto God, as any of that sort shall be proved a Bi∣shop, or yet to have any just authority within the Church of Christ Jesus. But we will return to our History.

The persecution was decreed as well by the Queen Regent as by the Prelates.* 13.1 But there rested a point which the Queen Regent and France had not at that time obtained;* 13.2 to wit, That the Crown matrimoniall should be granted to Francis, husband to our Soveraign, and so should France and Scotland be but one kingdome. The Subjects of both the Realmes to have equall libertie, Scottishmen in France, and Frenchmen in Scotland. The glister of the profit that was judged hereof to have ensu∣ed to Scottishmen, at the first sight blinded many mens eyes. But a small winde caused that mist suddenly to vanish away: For the greatest Offices and Benefices within the Realme were appointed for the Frenchmen: Monsieur Ruby kept the great Seale; Vielmort was Controller; Melrosse and Kelso should have been a commends to the poore Cardinall of Loraine. The freedomes of Scottish Merchants were restrained in Roane, and they compelled to pay Tole and Taxations others then their ancient Liberties did beare. To bring this head to passe; to wit, to the Matrimoniall Crown, the Queen Regent left no point of the Compasse unsailed with

the Bishops and Priests. She practised on this manner; Ye may clearely see that I cannot do what I would within this Realme: for these Hereticks and Confederates of England are so banded together, that they stop all good order. But will ye be favourable unto me in this suit of the Matrimoniall Crowne, to be granted to my daughters husband, Then shall we see how I shall handle these Here∣tickes and Traitours ere it be long. And in very deed in these her promises she meant no deceit in that behalfe. Unto the Protestants she said; I am not unmindfull how oft ye have solicited me for Reformation in Religion, and gladly would I consent thereunto, but ye see the power and craft of the Bishop of S. Andrews, together with the power of Duke Hamilton, and of Church-men ever to be bent against me in all my proceedings: so that I may do nothing, unlesse the full authority of this Realme be delivered to the King of France, which can∣not be, but by donation of the Crowne Matrimoniall, which thing, if ye will bring to passe, then devise ye what ye please in matters of Religion, and they shall be gran∣ted. With this Commission and Credit, was Lord Iames, then Prior of S. Andrews, directed to the Earle of Argyle, with moe other promises then we list to rehearse. By such dissimulation to those that were simple and true of heart, inflamed she them to be more fervent in her Petition, then her selfe appeared to be. And so at the Parliament holden at Edinburgh, in the moneth of October, in the yeere of God 1558. it was clearely vo∣ed, no man reclaiming (except the Duke for his interest) and yet for it there was no better Law produced,* 13.3 except that there was a solemne Masse appointed for that purpose in the Pontificall.* 13.4 This head obtained, where∣at France and she principally shot, what faith she kept to the Protestants, in this our second Book shall be declared. In the beginning whereof we may more amply rehearse some things, that in this our first are summarily touched.

The end of the first Booke.

Notes

• * 1.1

  Robert the third.
• * 1.2

  1422.
• * 1.3

  Iames the first.
• * 1.4

  1431.
• * 1.5

  Paul Craw burnt with a ball of Brasse in his mouth.
• * 1.6

  Iames 4.
• * 1.7

  1494.
• * 1.8

  30 Persons ac∣cused.
• * 1.9

  The Professors of the Tru••th at the first b••∣ginning of the Reform••tion were called in our Iland Lo••lards from on a g••dly man in this Iland named ••o••ard, w••o was ••n•• of the first Teach∣ers of the True••h: what other names they had ••lse∣wh••re, s••e the History of the Albigo••s, Lib. 1. cap. 3. Where you may see what accusati∣ons, and ca∣lumnies was made against these poor people.
• * 1.10

  Conferre this 4. Article with the 16. Article.
• * 1.11

  The Pope did bethink him∣self at last ••o subject Princes unto him, by this tye of in∣vented uncti∣on.
• * 1.12

  Although the Temple be set a part for divine service, yet we are not so tied to the place as the Iews were, yea, not so much as the Rominists would have us to be, ac∣cording to that of S. Ioh 21.22 23 for wheresoever 2 or 3 are gathered together in my N••••••r, I am in the midst of you.
• * 1.13

  Witnesse the Princes and peo∣ple, that the Pope put to the Inter∣dict without cause, to say no∣thing of private persons.
• * 1.14

  So that many do think it a li∣berty of Religion to swear and curse.
• * 1.15

  Witnesse the divorce of Mary Stuart, daughter to James 2. from her lawfull hus∣band Tho. Boyde, and ma••∣ried to Iames Hamilton•• Also of Mary, mother to Iames 5. who married after K. Iam. the fourths death, Ar••hi∣bald Douglas Earle of Angus, & was divorced from him, and married to Hen∣ry Stuart, Lord Meffen.
• * 1.16

  Adam Reade, his bold a••d godly answer.
• * 1.17

  Note.
• * 1.18

  1500.
• * 1.19

  1513.
• * 1.20

  1527.
• * 1.21

  Brothers son to Iames Hamilton Earle of Arran and sisters son to Iohn Stuart Duke of Al∣thai.
• * 1.22

  A Dominican Frier.
• * 1.23

  Note how Church-men rules the good nature of the Prince.
• * 1.24

  Frier Campbell apostate.
• * 2.1

  M••ior.
• * 2.2

  Deu••. 6. Matth. 12.
• * 2.3

  Minor.
• * 2.4

  1. Joh. 4.
• * 2.5

  Conclusio.
• * 2.6

  Matth 7. Rom. 13.
• * 2.7

  Galat. 5.
• * 2.8

  Maior.
• * 2.9

  Rom. 13.
• * 2.10

  Minor.
• * 2.11

  Joh. 19.
• * 2.12

  Conclusio.
• * 2.13

  Christ is the end and fulfilling of the Law to every one that believeth Rom. 10.14.
• * 2.14

  Rom. 3. Rom. 7.
• * 2.15

  Gospel, quasi Godspel, that is Gods word, but ordinarily it is taken from that part which we call Evan∣gel, that is, Good tidings, otherwise, Go∣spel, quasi Goodspel, that is, Good words, and so, Good tidings.
• * 2.16

  Gen. 15. Joh. 5.
• * 2.17

  Jam. 1.
• * 2.18

  Rom 14. Heb 11.
• * 2.19

  Heb. 11. Rom 8.
• * 2.20

  Rom. 4.
• * 2.21

  Rom. 4.
• * 2.22

  Abac. 2. Rom. 1.
• * 2.23

  Joh. 6.
• * 2.24

  1 Joh. 5.
• * 2.25

  Act. 10. Rom. 10.
• * 2.26

  Joh. 3.
• * 2.27

  Gal. 3. Matth. 19.
• * 2.28

  Joh 9. Joh. 20.
• * 2.29

  Mark 16. Matth. 28.
• * 2.30

  Psal. 117.
• * 2.31

  1. Tim. 6.
• * 2.32

  This 〈…〉〈…〉derstood of cir∣cumstance of worldly m••n, and not of them of God for the neerer that me•• draw to God, we are bound 〈◊〉〈◊〉 more to love them.
• * 2.33

  Galat. 3.
• * 2.34

  Matth 13. Matth. 7.
• * 2.35

  Note.
• * 2.36

  Note.
• * 2.37

  Note.
• * 2.38

  Quaere.
• * 2.39

  Answer.
• * 2.40

  Note.
• * 2.41

  Note.
• * 2.42

  Here you see verified, Cinis Martyrum, semen Ecclesiae.
• * 2.43

  M. Gawyn Logy.
• * 2.44

  Munks Preach Bishops devices
• * 2.45

  M. Iohn Mair, whose History of Scotland we have, &c. He wrote upon the 4 Evan∣gelists, &c.
• * 2.46

  Arithe his Ser∣mon.
• * 2.47

  False Miracles.
• * 2.48

  Alexander Fur∣rour his Exami∣nation before the Bishops.
• * 2.49

  Alexander Seton, a black Frier.
• * 2.50

  Note.
• * 2.51

  Note.
• * 2.52

  Iames the fifth.
• * 2.53

  Note.
• * 3.1

  Ale••ander Seton his Letter.
• * 3.2

  There was ano∣ther Frier For∣rest hanged in Smithfield, 1538.
• * 3.3

  Note.
• * 3.4

  For 10 yeers the persecution ceaseth.
• * 3.5

  1534.
• * 3.6

  1538.
• * 3.7

  The civil trou∣bles give some rest to Gods flock f••r a time.
• * 3.8

  Note.
• * 3.9

  Macdowel.
• * 3.10

  Alaesius.
• * 3.11

  John Fyfe.
• * 3.12

  Machabeus.
• * 3.13

  Note.
• * 3.14

  1534.
• * 3.15

  This yeere was Lawes made against the Re∣formation, the Pope having sent to Scotland a Legat the yeere before. 6 Accused for Heresie.
• * 3.16

  Note.
• * 3.17

  2 Gentlemen Straton and Gow••ley burnt.
• * 3.18

  See how the Bishops did in∣trench upon the good dispo∣sition of the King, and his Soveraigne.
• * 3.19

  1534.
• * 3.20

  Burning of the Bill was a signe of recantation.
• * 3.21

  1537.
• * 3.22

  L••sly writes this done▪ 1540. Iohn Berthwick fled into Eng∣land, from whence Henry sent him into Germany to the Protestant Princes.
• * 3.23

  Foure burnt.
• * 3.24

  1538.
• * 3.25

  1539.
• * 3.26

  Ieremie Russell.
• * 3.27

  Alex. Kennedie.
• * 3.28

  Kennedie his thanks to God.
• * 3.29

  His speech to the Judges.
• * 3.30

  Note.
• * 3.31

  Sir Iames Ha∣milton said, That God had justly brought him to that, be∣cause he had offended often, to gain the King favour, by unjust ways.
• * 3.32

  Note.
• * 3.33

  George Buchanan by the Kings c••mmand, then angry with the Friers, did write this Satyre a∣gainst them. who thereafter having made their peace with the King, would not be appeased with G••orge Buchanan whom the king gave over to their importu∣nity and so he was put in pri∣son.
• * 3.34

  The Earle of Gleaverne his verse upon the Gray Friers.
• * 3.35

  The Church∣men ingage the King to warre against his Uncle.
• * 3.36

  Halderig Read.
• * 3.37

  England called Hereticke, b••∣cause it re∣nounced the Pope.
• * 3.38

  Note.
• * 3.39

  All hallow tyde
• * 3.40

  Fallow Reade.
• * 3.41

  Note.
• * 3.42

  The Lords an∣swer to the Kings desire.
• * 3.43

  Note.
• * 3.44

  Note.
• * 3.45

  Note.
• * 3.46

  An answer worthy of a Prince. By this answer you may see how good this Prince had bin if 〈◊〉〈◊〉 C••urch m••n and flat∣ter••••s ••ad not abused him.
• * 3.47

  Abused Prince by Prelats.
• * 3.48

  So the evil ad∣vised Prince gave himselfe over to the false Prop••ets, I meane, the Prelats.
• * 3.49

  The Reade of Holway masse by Oliver Sin∣clar.
• * 3.50

  Wha••ton was then Warden in these parts.
• * 3.51

  Stratageme.
• * 3.52

  Note.
• * 3.53

  Note.
• * 3.54

  Oliver compa∣red to Benha∣dad against Sa∣maria.
• * 3.55

  2 King. 20.
• * 3.56

  300 men put to flight 10000
• * 3.57

  Others say, at Carlave••ok, neer by the place where the de∣feat was given, called Sob••••y Mosse:
• * 3.58

  The King foretells his own death.
• * 3.59

  Reginae Nati∣vitas.
• * 3.60

  Mark the Queens mour∣ning for the King.
• * 3.61

  Others stick not to say, That the King was hastned a∣way by a Po∣tion.
• * 3.62

  Levit. 12.
• * 3.63

  Regis exitus.
• * 3.64

  Divers Chara∣ct••rs of the late King arise post fun••ra virtu••
• * 3.65

  Character of the Hamiltons.
• * 3.66

  Note the rea∣sons why the Earle of Arran was thus fa∣voured by the Countrey.
• * 3.67

  1543
• * 3.68

  Note Frier Scot.
• * 3.69

  The Cardinal taken.
• * 3.70

  1543.
• * 3.71

  An Act of Par∣liament for reading of the Scripture.
• * 3.72

  Note the hy∣pocrisie of worldlings.
• * 3.73

  So long as men follow God, they are blessed
• * 3.74

  Nothing could be said against the lawfulnesse of Edwards birth.

  Katharine of Spaine and Anne Bullen being dead before his mother was married to his father.
• * 3.75

  Note well▪
• * 3.76

  The Queenes marriage the second time ratified.
• * 3.77

  He was before sometimes called Cunning∣ham, sometimes Colwan, so un∣certaine was it who was his father.
• * 3.78

  Note.
• * 3.79

  Note.
• * 3.80

  This is the Prelats lan∣guage.
• * 3.81

  The Gover∣nour violated his faith, refu∣sed God, and took absulution of the devil, re∣nouncing his Religion in the gray Friers.
• * 3.82

  All this was then said by the Cardinall, Penes authorem fides est••.
• * 3.83

  Note the de∣vice of the wicked to set men by the 〈◊〉〈◊〉
• * 3.84

  1543
• * 3.85

  Note.
• * 3.86

  And many trod under foot died.
• * 3.87

  Note.
• * 3.88

  As they went to Dundie▪ they said they were going to burne the readers of the new Testa∣ment; and that they would stick to the old; for Luther said they had made the new,
• * 3.89

  Note.
• * 3.90

  A woman and her childe put to death be∣cause she pray∣ed not to the Virgin Mary.
• * 3.91

  Men put to death for eat∣ing a Goose upon Friday.
• * 3.92

  Iohn Roger, a black Friet, murthered.
• * 3.93

  1544.
• * 3.94

  The English Army arrived in Scotland.
• * 3.95

  Note.
• * 3.96

  Endinburgh burnt and spoiled by the English.
• * 3.97

  Note.
• * 3.98

  1544.
• * 3.99

  Lorge cometh to Scotland
• * 3.100

  1545.
• * 3.101

  Note.
• * 3.102

  The character of Hamilton.
• * 3.103

  Note.
• * 3.104

  George Wischarde
• * 3.105

  Note a fals•• brother.
• * 3.106

  M. Wischard his words in Dundie.
• * 3.107

  The Bishops Sermon.
• * 3.108

  Note.
• * 3.109

  Note M. Wes∣charde his zeale to gain soules.
• * 3.110

  A Priest ap∣pointed by the Cardinall to stab M. George Wischarde.
• * 3.111

  The second at∣tempt of the Cardinall for the killing of M. George Wischarde.
• * 3.112

  Note the spirit of Prophesie.
• * 3.113

  Prophesie spo∣ken by Master George Whis∣charde of the Church of Scotland.
• * 3.114

  Note the reso∣lution of a Preacher.
• * 3.115

  Two gray Friers.
• * 3.116

  Vengeance a∣gainst Hading∣ton.
• * 3.117

  Master Wis∣charde taken at Ormeston.
• * 3.118

  Note.
• * 3.119

  He means Gods people.
• * 3.120

  The Lord Bothwels pro∣mise.
• * 3.121

  M Georges words to the Earl Bothwell.
• * 3.122

  1546.
• * 3.123

  Note.
• * 3.124

  The proud Cardinall, and the glorious foole Dumbar.
• * 3.125

  A question worthy of such two Prelats.
• * 3.126

  1546.
• * 3.127

  Who was a learned man and heartily favoured the pure Religion, in secret.
• * 3.128

  Bona heresios definitio, &c.
• * 3.129

  Note the cause of Heresie.
• * 3.130

  The Proofe of Heresie.
• * 4.1

  Note.
• * 4.2

  Note.
• * 5.1

  Note.
• * 5.2

  Note.
• * 5.3

  Note.
• * 5.4

  Note this a∣gainst the lega∣lity of the Bi∣shops.
• * 5.5

  Note.
• * 5.6

  This was Fri•••• Scot.
• * 5.7

  Note.
• * 6.1

  Note.
• * 6.2

  Note.
• * 6.3

  1566
• * 6.4

  1546.
• * 6.5

  How the Car∣diall was occu∣pied the night before that in the morning he was slain.
• * 6.6

  The Cardinals demand.
• * 6.7

  The Cardinals confession.
• * 6.8

  The fact and words of Iames Melvin.
• * 6.9

  The Cardinals last words.
• * 6.10

  Advertisement to the Reader.
• * 6.11

  Note.
• * 6.12

  The Bishop of S Andrews was glad, and yet made himselfe to be angry at the slaughter of the Cardinall.
• * 6.13

  Upon what conditions King Henry took the castle of S. Andrews into his prote∣ction.
• * 6.14

  The first ••iege lasted from August to Ja∣nuary.
• * 6.15

  1547.
• * 6.16

  Iohn Knox goes into the Castle of S. Andrews.
• * 6.17

  Sir David Lindsay King of Armes then, who fore the time had good light both in Divine and Humane know∣ledge, as his works tell us.
• * 6.18

  The first Vo∣cation by name of Iohn Knox.
• * 6.19

  Dean Iohn. Annan.
• * 6.20

  The offer of Iohn Knox first and last unto the Papists.
• * 6.21

  The first pub∣like ••reaching of Iohn Knox, made in the Parish Church of S. Andrew••••.
• * 6.22

  Contra Dei Spi∣ritu•• ad G••lat. cap. 2 v••r 17. & 11.
• * 6.23

  Note.
• * 6.24

  The great word•• which Ant. christ speaketh.
• * 6.25

  Iohn Knox had been disciple in his first yeers to Iohn Maire,
• * 6.26

  Note.
• * 6.27

  Note.
• * 6.28

  Optima Collatio.
• * 6.29

  Deut. 4.
• * 6.30

  Note.
• * 6.31

  Psal. 26.5.
• * 6.32

  Frier Arbucki••ls proofe of Pur∣gatory.
• * 6.33

  The cause of the inserting of this Disputa¦tion.
• * 6.34

  The practises of Papists, that their wicked∣nesse should not be disclo∣sed.
• * 6.35

  The protesta∣tion of Iohn Knox.
• * 6.36

  M. Iames Bal¦foure once joy¦ned with the Church, and did professe all Doctrine, taught by Iohn Knox.
• * 6.37

  Filius sequitur patris iter.
• * 6.38

  The rage of the marked beasts at the Preach∣ing of the Truth.
• * 6.39

  The first com∣ing of Galleys▪ Anno 1547. And the se∣cond Siege of the Castle

  The treasona∣ble act of the Governour, and Queen Dow∣ager.
• * 6.40

  Note.
• * 6.41

  The answer given to the Governour, when the Ca∣stle of S. An∣drews was re∣quired to be delivered.
• * 6.42

  The Gunners goddesse.
• * 6.43

  Commonly called, The old Colledge.
• * 6.44

  The sentence of Iohn Knox ••o the Castle of S. Andrews b••••fore it was won.
• * 6.45

  Note.
• * 6.46

  King Henry of England being dead.
• * 6.47

  Prior of Cappua Leon St••ozi.
• * 6.48

  The Castle of S. Andrews re∣fused in great∣est extremity to treat with the Governor, fearing the cruelty of his weak nature, in revenging the death of his Cousin the Cardinall.
• * 6.49

  Nulla fides Ro∣gni Socii, &c.
• * 6.50

  Pinckey Cl••••ch.
• * 6.51

  Duke of Som∣merset.
• * 6.52

  The security of the Scotishmen at Pinckey Clewch.
• * 6.53

  Fridays chase.
• * 6.54

  Brags.
• * 6.55

  The repulse of the Horse-men of England.
• * 6.56

  Note.
• * 6.57

  Note.
• * 6.58

  Note.
• * 6.59

  Note.
• * 6.60

  1549.
• * 6.61

  The Parlia∣ment at Hadington.
• * 6.62

  Note.
• * 6.63

  The Dukes fact and what appeareth to follow thereof.
• * 6.64

  Experience hath taught, and further will declare.
• * 6.65

  The siege of Hadington.
• * 6.66

  Tuesdayes chase.
• * 6.67

  Note.
• * 6.68

  The slaughter of the Captain of the Castle of Edinburgh.
• * 6.69

  Hadington al∣most surprised by the French.
• * 6.70

  The recovery of the Castle of Home.
• * 6.71

  The death of the Laird of Raith.
• * 6.72

  The entertain∣ment of those of the Castle of S. Andrews, during their Captivity.
• * 6.73

  Note.
• * 6.74

  Note.
• * 6.75

  Note.
• * 6.76

  This book was printed 1584. at Edinburgh, by Tho. Vtro••••••.
• * 6.77

  A merry fact.
• * 6.78

  Note.
• * 6.79

  Jerem. 10.
• * 6.80

  Note.
• * 6.81

  Quamvis multa sunt justorum mala &c.
• * 6.82

  Note diligent∣ly the Prophe∣sie.
• * 6.83

  Iohn Knox his answer and counsell to the captives.
• * 6.84

  Le jour de Roys au soir quand els erient le Roy boit.

  The escaping of William Kirkcaldie and of his fellows forth of Mount Saint Michell.
• * 6.85

  Note.
• * 6.86

  To shew what is contained in this Admoniti∣on, we have caused it to be printed at the end of this History.
• * 6.87

  1550
• * 6.88

  Note.
• * 6.89

  Note dili∣gently.
• * 6.90

  The slaughter of that villain Davie.
• * 6.91

  The rulers of Mary, anno ••566. and their prediction.
• * 6.92

  Note.
• * 6.93

  The accusation of Adam Wallace and his an∣swers.
• * 6.94

  The Papisticall manner of ac∣cusation.
• * 6.95

  Note.
• * 6.96

  Adam Wallace his accusations and answers.
• * 6.97

  Note.
• * 6.98

  Protestation of the Earle of Glencarne.
• * 6.99

  Note.
• * 6.100

  The death and vertues of Ed∣ward the sixth.
• * 6.101

  Who first after the death of King Edward began to preach in Scot∣land.
• * 6.102

  Elizabeth A∣damson, and her death.
• * 6.103

  Note.
• * 6.104

  Note.
• * 6.105

  Note.
• * 6.106

  Note dili∣gently.
• * 6.107

  Masse abhor∣red.
• * 6.108

  Note.
• * 6.109

  1555.
• * 6.110

  Note.
• * 6.111

  You will finde this Appella∣tion at the end of this book.
• * 6.112

  War against England by the meanes of the Queen Regent.
• * 6.113

  A calfe with two heads.
• * 6.114

  The fact of the Nobility of Scotland, at Maxwel Hewcht
• * 6.115

  The second re¦turn of Iohn Willock to Scot∣land.
• * 6.116

  Lord Seton an Apostata.
• * 6.117

  The abolish∣ing of Images, and trouble therefore.
• * 6.118

  The Preachers summoned.
• * 6.119

  The practice of Prelats, and what thereof ensued.
• * 6.120

  The bold words of Iames Chalmers of Gaithgyrth.
• * 6.121

  O crafty flat∣terer!
• * 6.122

  The command of the Bishop
• * 6.123

  The answer of Edinburgh.
• * 6.124

  Edinburgh ap∣pealeth from the sentence of the Bishop of S. Andrews.
• * 6.125

  Triumph for hearing of stock Gyle.
• * 6.126

  The down ca∣sting of stock Gyle, and the discomfiture of Baals Priests.
• * 6.127

  A merry Eng∣lish-man.
• * 6.128

  Note.
• * 6.129

  The death of the Bishop of Galoway, and his last confes∣sion.
• * 6.130

  Qualis vita, finis ita.
• * 6.131

  The Vow of that marked beast Dury, B. o•• Galloway.
• * 6.132

  The death of M David Pan∣ter.
• * 6.133

  The death of the Bishop of Orknay Reid, &••
• * 6.134

  Orknays answer and his friends home.
• * 6.135

  Note.
• * 6.136

  The Queen Regents sen∣tence of the death of her Papists.
• * 6.137

  Dean of Lestar∣rige hypocrite began to preach.
• * 6.138

  M. David Pan∣ters counsell 〈◊〉〈◊〉 his forsworne brethren the Bishops.
• * 7.1

  The second Vocation of Iohn Knox, by Letters of the Lords.
• * 8.1

  Note.
• * 8.2

  Note.
• * 8.3

  Let the Papists themselves judge of what spirit these sen∣tences could proceed.
• * 8.4

  The duty of the Nobility.
• * 8.5

  The letter lost by negligence and troubles.
• * 8.6

  God grant that our Nobility would yet un∣derstand.
• * 8.7

  Note.
• * 9.1

  The first Co∣venant of Scotland.
• * 9.2

  1557
• * 9.3

  Those that then did op∣pose Popery, were called the Congre∣gation.
• * 9.4

  Note.
• * 9.5

  The Earl of Argyle the first man in this Covenant.
• * 9.6

  The third Vo∣cation of Iohn Knox, by the Lords and Churches of Scotland.
• * 11.1

  Flesh & blood is preferred to God with the Bishop.
• * 12.1

  Note.
• * 12.2

  Note dili∣gently.
• * 12.3

  Note.
• * 12.4

  Note the Earl of Argyle his Testament.
• * 13.1

  Note.
• * 13.2

  Here is one Solecisme in State expres∣sion, newly invented by the Court Pa∣rasites.
• * 13.3

  Note.
• * 13.4

  To call the Crowne Ma∣trimoniall, is an absurd So∣lecisme, newly then invented at Court.