THE PREFACE
TO THE BUKE OF DISCIPLINE.[368]
To the Great Counsall of Scotland now admitted to [the] Regiment, by the Providence of God, and by the commoun consent of the Estaittis thairof, your Honouris humble Servitouris and Ministeris of Christ Jesus within the same, wishe Grace, Mercy, and Peace from God the Father of oure Lord Jesus Christ, with the perpetuall encrease of the Holye Spirite.
Frome youre Honouris we receaved a charge, daittit at Edinburgh, xxix of Aprile, in the yeir of God Jm Vc thre scoir yeiris, requyring and commanding us, in the name of the Eternall God, as we will ansuer in his presence, to committ to writing, and in a Buke to deliver unto your Wisdomes oure jugementis tuiching the Reformatioun of Religioun, quhilk heirtofore in this Realme, (as in utheris,) hes bene utterlie corrupted. Upone the recept quhairof, sa mony of us as wer in this Toune, did convene, and in unitie of mynd do offer unto your Wisdomes these Headis subsequent for commoun ordour and uniformitie to be observed in this Realme, concernyng Doctryne, administratioun of Sacramentis, [election of Ministers, Provision for their sustentation,[369]] Ecclesiasticall Discipline, and Policye of the Kirk:[370] Most humilie requyring your Honouris, that as ye luke for participatioun with Christ Jesus, that nather ye admitt ony thing quhilk Goddis plane word sall not approve, nather yit that ye sall reject suche ordinances as equitie, justice, and Goddis word do specifie: For as we will nott bynd your Wisdomes to oure jugementis, farther then we be able to prove the same by Goddis plane Scripturis; so must we most humblie crave of yow, evin as ye will ansuer in Goddis presence, (befoir quhom boyth ye and we must appeir to rander accomptis of all oure factis,) that ye repudiat na thing for pleasour nor[371] affectioun of men, quhilk ye be not abill to improve by Goddis writtin and revealled Word.
The First Head, of Doctrine.[372]
Seeing that Christ Jesus is he quhom God the Father hes commandit onlie to be herd, and followed of his scheip, we urge it necessarie, that his Evangell[373] be trewlie and openlie preached in everie Kirk and Assemblie of this Realme; and that all doctrine repugnyng[374] to the same be utterlie suppressed[375] as damnabill to mannis salvatioun.
The Explicatioun of the First Head.
Least upone this our[376] generalitie ungodlie men tak occasioun to cavill, this we adde for explicatioun. By preching of the Evangell, we understand nott onlie the Scripturis of the New Testament, bot also of the Auld; to wit, the Law, Propheittis, and Histories, in quhilk Christ Jesus is no les conteaned in figure, then we have him now expressed in veritie: And, thairfoir, with the Appostill we affirme, that "All Scripture inspired of God is profitable to instruct, to reprove, and to exhorte." In quhilk buykis of Auld and New Testamentis we affirme, that all thingis necessarie for the instructioun of the Kirk, and to mak the man of God perfite, is conteaned and sufficientlie expressed.
By the contrarie Doctrine, we understand quhatsoever men, by Lawis, Counsallis, or Constitutionis have imposed upone the consciences of men, without the expressed commandiment of Goddis word; suche as be [the] vowis of chastitie, foirswering of marriage, bindyng of men and wemen to severall and disagysed apparrellis, to the superstitious observatioun of fasting dayis, difference of meit for conscience saik, prayer for the deid; and keping of holy dayis of certane Sanctis commandit by man, suche as be all those that the Papistis have invented, as the Feistis (as thai terme thame) of Appostillis, Martyres, Virgenis, of Christmess, Circumcisioun, Epiphany, Purification, and uther found[377] feistis of our Lady: Quhilk thingis, becaus in Goddis Scripturis thai nather have commandiment nor assurance, we juge thame utterlie to be abolischet from this Realme; affirmyng farther, that the obstinat mayntenaris and teachearis of suche abhominationis aucht not to eschaip the punyschement of the Civile Magistrat.
The Secound Head, of Sacramentis.[378]
THE NOMBER OF SACRAMENTIS.
To Christ Jesus his holie Evangell trewlie preached, of necessitie it is, that his holie Sacramentis be annexit, and trewlie ministred, as seallis and visible confirmationis of the spirituall promisses contened in the wourd: And thai be two, to wit, Baptisme, and the Holie Supper of the Lord Jesus: quhilk ar then rychtlie ministred, quhen by a lauchfull Minister the pepill, befoir the administratioun of the same, ar planelie instructed, and put in mynd of Goddis free grace and mercy, offered unto the penitent in Christ Jesus; quhen Goddis promisses ar rehersit, the end and use of the Sacramentis declared,[379] and that in suche a toung as the pepill dois understand; quhen farther to thame is nothing added, from thame no thing diminissit, and in thair practise nathing changit besydis the institutioun of the Lord Jesus, and practise of his holie Apostles.
And albeit the Ordour of Geneva,[380] quhilk now is used in some of oure kirks, is sufficient to instruct the diligent reader, how that boyth these Sacramentis may be rychtlie ministred; yit for ane uniformitie to be keipit, we have thocht gude to adde this as superaboundand.
In Baptisme, we acknawlege nothing to be used except the element of wattir onlie, (that the wourd and declaratioun of the promisses aucht to preceid we haif said befoir.) Quhairfoir, quhosoevir presumeth in baptisme to use oyle, salt, wax, spattill,[381] conjuratioun, or croceing, accuseth the perfyte institutioun of Christ Jesus of imperfectioun; for it wes void of all suche inventionis devysed by men: And suche as wald presume to alter Christis perfite ordinance yow aucht seveirlie to punische.
The Tabill of the Lord is then most rychtlie ministred, quhen it approacheth most ney to Christis awin actioun: But plane it is, that at that Supper, Christ Jesus sat with his discipillis, and thairfoir do we juge, that sitting at a table is most convenient to that holie actioun: that breid and wyne aucht to be thair; that thankis aucht to be gevin; distributioun of the same maid; and commandiment gevin that the breid suld be tackin and eittin; and that all suld likewise drink of the cowp of wyne, with declaratioun quhat boyth the one and the other is, we suppoise no godlie man will doubt. For as tuiching the dampnabill erroure of the Papistis, quho can[382] defraude the commoun pepill of the one parte of that holie Sacrament, to wit, of the coupe of the Lordis blude, we suppois thair errour to be so manifest, that it needeth no confutatioun; nather yit intend we to confute any thing in this oure simple confessioun; but to offer publict disputatioun to all that list oppung any thing affirmed by us.
That the Minister break the breid, and distribute the same to those that be nyxt unto him, commanding the rest, every one with reverence and sobrietie, to breake with other, we think it nyest to Christis actioun, and to the perfite practise [of the Apostles,] as we reid it in Sanct Paull. During the quhilk actioun, we think it necessarie, that some comfortable places of [the] Scripturis be red, quhilk may bring in mynd the deith of Christ Jesus, and the benefite of the same; for seing that in that actioun we aucht chieflie to remember the Lordis deith, we juge the Scripturis macking mentioun of the same most apt to stear up our dull myndis then, and at all tymes. Lett the discretioun of the ministeris appoint the places to be red as thai think gude. Quhat tymes we think most convenient for the administratioun of the one and of the other of these Sacramentis, salbe declared in the Policie of the Kirk.
The Thrid Head, tuiching the Abolissing of Idolatrie.[383]
As we require Christ Jesus to be trewlie preached, and his holie Sacramentis to be rychtlie ministerit; so can we not cease to requyre Idolatrie, with all monumentis and places of the same, as Abbayis, monkeries,[384] freireis, nunreis, chapellis, chantreis, cathedrall kirkis, channounreis, colledges, uthers then presentlie are paroche Kirkis or Sculis, to be utterlie suppressed in all boundis and places of this Realme (except onlie the Palacies, mansionis, and dwelling places adjacent thairto, with orchartis and yardis of the samyn): As also that Idolatrie may be removed from the presence of all personis of quhat estait or conditioun that ever thai be, within this Realme.
For latt your Honouris be assuredlie persuaded, that quhair Idolatrie is mayntened or permitted quhair it may be suppressed, that thair sall Goddis wraith reigne, not onlie upone the blind and obstinat idolater, but also upone the negligent sufferaris [of the same;] especiallie gif God have armed thair handis with power to suppress suche abhominatioun.
By Idolatrie we understand, the Messe, Invocatioun of Sanctis, Adoratioun of Ymagis, and the keping and retenying of the same: and finallie all honoring of God, not conteaned in his holie Word.
The Fourt Head, concernyng Ministeris and thair Lauchfull Electioun.[385]
In a Kirk reformed or tending to reformatioun, none aucht [to] presume eather to preache, eather yit to minister the Sacramentis, till that ordourlie thai be callit to the same. Ordinarie vocatioun consisteth in Electioun, Examinatioun, and Admissioun. And becaus that Electioun of Ministeris in this cursed Papistrie hes altogither bene abused, we think expedient to intreat it moir largelie.
It apperteneth to the Pepill, and to everie severall Congregatioun, to Elect thair Minister: And in caise that thai be fundin negligent thairin the space of fourty dayis, the best reformed kirk, to wit, the churche of the Superintendent with his Counsall, may present unto thame a man quhom thai juge apt to feade the flock of Christ Jesus, who must be examinated alsweill in lyiff and maneris, as in doctryne and knawlege.
And that this may be done with moir exact diligence, the personis that ar to be examinated must be commanded to compeir[386] befoir men of soundest jugement, remanying in some principall towne nyxt adjacent unto thame; as thai that be in Fyffe, Anguss, Mernyss, or Straytherne, to present thame selfis in Sanctandrois; those that be in Lowthiane, Merse, or Teviotdaill, to Edinburgh; and likewise those that be in other countreis mon resorte to the best reformed citeis or townis, that is, to the citie[387] of the Superintendent; quhair first in the scoillis, or failling thairof in open assemblie, and befoir the congregatioun, thai most geve declaratioun of thair giftis, utterance, and knawlege, by interpreting some place of Scripture to be appointed be the ministerie. Quhilk being ended, the persone that is presented, or that offered him self to the administratioun of the kirk, must be examined by the ministeris and elderis of the kirk, and that opinlie and befoir all that list to hear, in all the cheif pointes that now lie in contraversie betwix us and the Papistis, Anabaptistis, Arrians, or other suche ennemies to the Christiane religioun. In quhilk gif he be found sound, abill to persuade by hailsome doctryne, and to convince the gaynsayaris, then must he be directed to the Kirk and Congregatioun quhair he suld serve, that thair, in oppin audience of his flock, in diverse publict sermonis, he may gif confession of his faith in the articles of Justificatioun, of the office of Christ Jesus, of the nomber, effect, and use of the Sacraments; and, finallie, of the hoill religioun, quhilk heirtofoir hath bene corrupted by the Papistis.
Gif his doctrine be found holesome, and able to instruct the simple, and if the Kirk justlye can reprehend nothing in his lyiff, doctryne, nor utterance, then we juge the Kirk, quhilk befoir wes destitute, unreasonabill if thai refuse him quhom the Kirk did offer; and that thai suld be compelled, by the censure of the Counsall and Kirk, to receive the persone appoynted and approvin by the jugement of the godlie and lerned; unless that the same Kirk have presented a man better or alsweill qualifeid to the examinatioun, befoir that this foirsaid tryell wes takin of the persone presented by the counsall of the hoile Kirk. As, for example, the Counsall of the Kirk presentis to any kirk a man to be thair minister, not knawing that thai ar utherwayis provided: in the meyntyme, the Kirk is provided of ane uther, sufficient in thair jugement for that charge, quhom thai present to the lerned Ministeris and next reformed Kirk to be examinated. In this case the presentatioun of the Pepill, to quhom he suld be appointed pastour, must be preferred to the presentatioun of the Counsall or greater Kirk; unless the persone presented by the inferiour Kirk be juged unabill for the regiment by the lerned. For altogither this is to be avoided, that any man be violentlie intrused[388] or thrust in upoun any Congregatioun. But this libertie with all cair must be reserved till everie severall Kirk, to have thair votis and suffragis in electioun of thair Ministeris. But violent intrusioun we call nott, quhen the Counsall of the Kirk, in the feare of God, and for the salvatioun of the pepill, offereth unto thame a sufficient man to instruct thame; quhom thai sall not be forced to admitt befoir just examinatioun, as befoir is said.
II. Quhat may unable ony persoun, that he may nott be admitted to the Ministerie of the Kirk.
It is to be observed that na persone, noted with publict infamye, or being unabill to edifie the Kirk by hailsome doctrine, or being knawin of corrupt jugement, be eather promoted to the regiment of the Kirk, or yit receaved[389] in Ecclesiasticall administratioun.
Explicatioun.
By publict Infamye we understand, nott the commoun synnes and offences quhilk any hes committit in tyme of blindnes, by fragilite; (gif of the same, by a better and more sober conversatioun, he hath declared him self verielie penitent;) but suche capitall crymes as the civile swerd aucht and may punishe with deith by the wourd of God. For besydis that the Apostill requyreth the lyif of Ministeris to be so irreprehensible, that thai have a gude testimonye from those that be without; we juge it a thing unseimlie and dangerouse, that he sall have publict authoritie, to preiche to utheris the lyiff everlasting, from quhom the civile Magistrat may tak the lyiff temporall for a cryrme publictlie committed: And gif ony object, That the Prince hes pardoned his offence, and that he hes publictlie repented, and so is not onlie his lyiff[390] in assurance, but also that he may be receaved to the Ministerie of the Kirk; we answer, That repentance dois nott tak away the temporall punishment of the law, neither doth the pardon of the Prince remove his infamye befoir man.
That the lyiff and conversatioun of the persone presented, or to be elected, may be the more cleirlie knawin, publict Edictis must be[391] directed to all partis of this Realme, or at the leist to those partis quhair the persone hath bene most conversant: as quhair he wes nurischit in letteris, or quhair he contineuit from the yeiris of infancie and childhood war passed. Strait commandiment wald be gevin, that if any capital crymes wer committit by him, that thai suld be notified; as, gif he hath committit wilfull murther, adulterie, a commoun fornicatour, gif he war[392] a theiff, a druncard, a feychtar, brawlar, or contentious persone. These Edictis audit to be notified in the cheiff cities, with the lyik charge and commandiment, with declaratioun that suche as concealled his synnes knawin, did deceave and betray (so far as in them lay) the Kirk, quhilk is the spous of Jesus Christ, and did communicate with the synnes of that wicked man.
III. Admissioun [of Ministers.]
The admissioun of Ministeris to thair offices, must consist in consent of the pepill and Kirk quhairto thai salbe appointed, and in approbation of the learned Ministeris appointed for thair examinatioun.
We juge it expedient, that the admissioun of Ministeris be in opin audience; that some especiall Minister mak a sermon tuiching the deutie and office of Ministeris, tuiching thair maneris, conversatioun, and lyif; as also tuiching the obedience quhilk the Kirk aw[393] to thair Ministeris. Commandiment suld be gevin alsweill to the Minister as unto the peple, boyth being present, to witt, that he with all cairfull diligence attend upone the flock of Christ Jesus, over the quhilk he is appointed preacher:[394] that he [will] walk in the presence of God so synceirlie, that the graces of the Holie Spreit may be multiplyed into him; and in the presence of men so sobirlie and uprychtlie, that his lyiff may confirme, in the eyis of men, that quhilk by toung and wourd he persuaded unto utheris. The people wald be exhorted to reverence and honour thair Ministers chosin, as the servandis and ambassadouris of the Lord Jesus, obeying the commandiments quhilk thai pronunce from Goddis mouth and buyk,[395] evin as thai wald obey God him self; for quhosoevir heareth Christis Ministeris heareth him self, and quhosoevir rejecteth thame, [and] dispyseth thair ministerie and exhortatioun, rejecteth and dispyseth Christ Jesus.
Other ceremonie then the publict approbatioun of the peple, and declaratioun of the cheiff minister, that the persone thair presented is appoynted to serve that Kirk, we can nott approve; for albeit the Apostillis used the impositioun of handis, yet seing the mirakle is ceassed, the using of the ceremonie we juge is nott necessarie.
The Minister elected or presented, examinated,[396] and, as said is, publictlie admitted, man neather leave the floke at his plesour, to the quhilk he hes promissit his fidelitie and lawbouris; neather yit may the floke reject nor change him at thair appetite, unless thai be abill to convict him of suche crymes as deserve depositioun; quhairof we sall after speik. We meane nott bot that the hole Kirk, or the most parte thairof, for just considerationis, may transfer a Minister frome one kirk to another; neather yit meane we, that men quho now do serve as it wer of benevolence may nott be appointed and elected to serve in other places; but onis being solemndlie elected and admitted, we can not approve that thai suld change at thair awin plesour.
We are not ignorant, that the raritie of godlie and learned men sall seme to some a just reassone quhy that so strait and scharpe examinatioun suld not be takin universallie; for so it sall appeir, that the most parte of [the] Kirkis sall haif no Minister at all: But let these men understand, that the lack of able men sall nott excuse us befoir God, gif by oure consent unable men be placed over the floke of Christ Jesus; as also that amangis the Gentilles, godlie, learned men war als rare[397] as thai be now amangis us, quhen the Apostill gave the same reul to try and examyne Ministeris, quhilk we now follow: And last, lat thame understand that it is alike to have no minister at all, and to have an idole in the place of a treu minister, yea and in some case, it is worse; for those that be utterlie destitute of ministeris wilbe diligent to search for them; but those that have a vane schaddow, do commonlie without farther cair content thame selfis with the same, and so remane thai continewallie deceaved, thinking that thai have a Minister, quhen in verray deid thai have none. For we can nott juge him a dispensatour of Goddis mysteries, that in no wyise can breke the breid of lyif to the faynting and hungrie saulis; neather juge we that the Sacramentis can be rychtlie ministred by him, in quhais mouth God hes put no sermon of exhortatioun.
The cheiffest remedy left till your Honouris and to us, in all this raritie of trew ministeris, is fervent prayer unto God, that it will pleis his mercye to thrust out faithfull warkmen in this his harvest;[398] and nyxt, that your Honouris, with consent of the Kirk, are bound by your authoritie to compell suche men as have giftis and graces able to edifie the Kirk of God, that thai bestow thame quhair greittest necessitie salbe knawin; for no man may be permittit to leve idill, or as thame self list, but must be appointed to travell quhair your Wisdomes and the Kirk sall think expedient.
We can nott prescryve unto your Honouris certane reull how that ye sall distribute the ministeris and lerned men, quhom God hes alreddy send unto you. But heirof we ar assured, that it greitlie hindereth the progress of Christis Evangell within this poore Realme, that some altogither abstract thair lawbouris from the Kirk, and utheris remane togither[399] in one place, the most parte of thame being idill. And thairfoir of your Honouris we requyre in Goddis name, that by your auctoritie quhilk ye have of God, ye compell all men to quhom God hes gevin ony talent to persuade, by holsome doctrine, to bestow the same, gif thai be called be the Kirk to the advancement of Christis glorie, and to the conforte of his trublit flock; and that ye, with the consent of the Kirk, assigne unto your cheiffest workmen, not onlie townis to remane into, but also provinces, that be thair faithfull lawbouris kirkis may be erected, and ordour established, quhair none is now. And gif on this maner ye will use your power and auctoritie, cheiflie seiking Goddis glorie, and the conforte of your brethrein, we doubt not but God sall bliss you and your interprisses.
IV. For Readaris.
To the Kirkis[400] quhair no ministeris can be haid presentlie, must be appointed the most apt men, that distinctlie can read the Commoune Prayeris[401] and the Scripturis, to exercise boyth thame selfis and the kirk, till thai growe to greattar perfectioun; and in process of tyme he that is but ane Readar may atteane to the further gree,[402] and by consent of the kirk and discreit ministeris, may be permittit to minister the sacramentis; but not befoir that he be able somequhat to persuade by holsome doctrine, besydis his reading, and be admitted to the ministerie, as before is said. Some we knaw that of long tyme have professed Christ Jesus, quhose honest conversatioun deserved praise of all godlie men, and quhose knawledge also mycht greatlie help the simple, and yit thai onlie content thame selfis with reading. These must be animated, and by gentle admonitioun incuraged, by some exhortatioun to conforte thair brethrein, and so thai may be admitted to administratioun of the sacramentis. But suche Readeris as neather have haid exercise, nor continuance in Christis trew religioun, must abstene from ministratioun of the sacramentis, till thai geve declaratioun and witnessing of thair honestie and farther knawlege.
* ADDITIO.
* For The Lordis thinkis, That nane be admitted to preche,[403] but thai that ar qualifiet thairfoir, but rather be reteaned readaris; and sick as ar prechearis alreaddy, not fundin qualifiet thairfoir be the Superintendent, be placed to be readaris.
The Fyft Heid, concernying the Provisioun for the Ministeris, and for the distributioun of the Rentis and Possessionis Justlie Appertenyng to the Kirk.[404]
Seing that of our Maister Christ Jesus and his Apostle Paule, we have, "That the warkman is worthy of his reward," and that, "The mouth of the lawboring oxe aucht nott to be muzilled," of necessitie it is, that honest provisioun be maid for the Ministeris, quhilk we requyre to be suche, that thai haif neather occasioun of sollicitude, neather yit of insolencie and wantoness. And this provisioun must be maid not onlie for thair awin sustentatioun, during thair lyiffes, but also for thair wiffis and childrene efter thame. For we juge it a thing most contrariouse to reassone, godlines, and equitie, that the wedow and childrene of him, quho in[405] his lyiff did faithfullie serve[406] the Kirk of God, and for that caus did not cairfullie mak provisioun for his familie, suld, efter his deith, be left confortles of all provisioun.
* ADDITIO.
* Provisioun for the Wyffis of Ministeris efter thair deceise, to be remittit to the discretioun of the Kirk.[407]
Difficill it is to appoint a severall stipend to everie Minister, be reassoun that the chargis and necessitie of all will not be licke; for some wilbe contenewaris in one place, some wilbe compellit to travell, and oft to change dwelling place, (gif thai sall have charge of diverse kirkis.) Amangis these, some wilbe burdened with wyiff and childrein, and one with mo then ane other; and some perchance wilbe single men: Gif equall stipendis suld be appointed to all those that in charge ar so inequall, eather suld the one suffer penurie, or ellis suld the uther have superfluitie and too muche.
* ADDITIO.
* We juge, thairfor, that everie Minister have sufficient quhairupoun to keip ane house, and be sustened honestlie in all thingis necessarie, alsweill for keiping of his house, as claithis, flesche, fische, buykis, [fewell,] and other thingis necessarie, [furth] of the rentis and thesaurie[408] of the kirk, [where he serveth,] at the discretioun of the congregatioun, conforme to the qualitie of the persone and necessitie of the tyme. Quhairin it is thocht [good] that everie Minister sall have at leist fourtie bollis meill, and twenty-six bollis malt, to find his house breid and drink; and mair, sa mekill[409] as the discretioun of the Kirk findis necessarie; besydes money for buying of uther provisioun to his house, and other necessaries, the modificatioun quhairof is referred to the jugement of the kirk, to be maid everie yeir at the chosing of the eldaris and deaconis of the kirk. Providing alwayis, that thair be advanced to everie minister sufficient provisioun for ane quarter of ane yeir befoir hand of all thingis.
To him[410] that travelleth from place to place, quhom we call Superintendentis, quho remane as it war a moneth or less in one place, for the establishing of the kirk, and for the same purpoise changeing to ane uther place, must farther[411] consideratioun be haid. And, thairfoir, to suche we think sax chalder beir, nyne chalder meill, thre chalder aittis for his horse, vc markis[412] money, to be eikkit and pared at the discretioun of the Prince and Counsall of the Realme; to be payit to him yeirlie, in maner foirsaid.
The children of the Ministeris must have the liberties of the citeis next adjacent, quhair thair fatheris lawbored, frelie granted. Thai must[413] have the privileges in sculis, and bursis[414] in collegis; that is, that thai salbe susteaned at learnyng, gif thai be found apt therto; and failing thairof that thai be put to some handycraft, or exercised in some verteouse industrie, quhairby thai may be profitable membres in a commoun wealth.
* ADDITIO
* And the same we requyre for thair douchteris; to wit, that thai be verteouslie brocht up, and honestlie doted quhen thai come to maturitie of yeiris, at the discretioun of the Kirk.
And this in Goddis presence we witness, we requyre nott so muche for oure selfis, or for any that till us apperteneth, as that we do for the encrease of vertew and learnyng, and for the proffeit of the posteritie to come. It is nott to be supposed that all man[415] will dedicat him self and childrene so to God, and to serve his kirk, that thai luyke for no warldlie commoditie. But this cankered nature quhilk we beare, is provokit to follow vertew quhen it seith honour and profeit annexit to the same;[416] as, contrairlie, then is vertew of mony despised, quhen verteouse and godlie men leve without honour. And sorye wuld we be that povertie suld discourage men from studye, and from following the way of vertew, by the quhilk thai mycht edifie the kirk and flock of Christ Jesus.
Nothing have we spokin of the stipend of Readaris, becaus, gif thai can do nothing but reade, thai neather can be called nor jugit trew ministeris: And yit regard must be haid to thair lawbouris; but so that thai may be spurred fordwart to vertew, and nott by a stipend appointed for thair reading, to be reteaned still in that estait. To a Readare thairfor that is laitlie enterit, we think fourty markis, or mair or less, as the Parochenaris and Readaris can agree, sufficient: providing that he teiche the childrene of the parische, quhilk he must do, besydis the reading of the Commoun Prayeris,[417] and buykis of the New and Auld Testamentis. Gif frome Reading he begin to Exhorte[418] and explane the Scriptures, then aucht his stipend to be augmented; till finallie he come to the honour of a Minister: But and gif he be found unable efter two yeiris, then must he be removed from that office, and dischargit of all stipend, that another may be provin als lang. For this alwayis is to be avoyded, that none quho is jugit unabill to come at ony tyme to some reasonable knawlege, quhairby he may edifie the Kirk, sall perpetuallie be nurisshed[419] upone the charge of the kirk. Farther, it must be avoided, that no child or persone within aige, that is, within xxj yeir of aige, be admitted to the office of a Readare; but Readaris aucht to be endewed with gravitie, witt, and discretioun, lest be thair lychtness the Prayeris or Scripturis read be of less price and estimatioun. It is to be noted, that the Readaris be putt in by the Kirk, and admissioun of the Superintendent.
NOTA
The other sorte of Readaris, quho have long continewed in godliness, and have some gift of Exhortatioun, quho are in hope to atteane to the degree of a minister, and teche the childrene; we think ane hundreth markis, or mair[420] at the discretioun of the Kirk, may be appointed; so that difference, as said is, be betwix thame and the ministeris that openlie preche the Word, and minister the Sacramentis.
Restis yit other two sortis of peple to be provided for, of that quhilk is called the patrimonye of the Kirk; to wit, the Poore, and Teachearis of the youtheid. Every severall Kirk must provide for the poore within the self; for fearful and horrible it is, that the poore, quhom nott onlie God the Father in his law, but Christ Jesus in his evangell, and the Holie Spreit speaking by Sanct Paule, hath so earnestlie commended to oure cayre, ar universallie so contempned and dispysed. We ar nott patronis for stubburne and idill beggaris, quho, rynning from place to place, mak a craft of thair beggyng, quhom the Civile Magistrat aucht to punyshe;[421] but for the wedow and fatherless, the aiged, impotent, or laymed, quho neather can nor may travell for thair sustentatioun, we say, that God commandeth his pepill to be cairfull; and thairfor, for suche, as also for personis of honestie fallin in[to] decay and penuritie,[422] audit suche provisioun[423] be maid, that [of] oure aboundance should thair indigence be releaved. How this most convenientlie and most easilie may be done in everie citie, and uthir partis of this Realme, God shall schaw you wisdome and the meanis, so that youre myndis be godlie thairto inclyned. All must not be suffered to beg that gladlie so wald do; neather yit most beggeris remane whare thei chuse;[424] but the stout and strong beggar must be compelled to wirk, and everie persoun that may nocht wirk, must be compelled to repair to the place whare he or scho was born, (unles of long continuance thai have remaned in one place,) and thair reassonable provisioun must be maid for thair sustentatioun, as the Churche shall appoint. The ordour nor soumes, in oure judgementis, can nott be particularlie appointed, unto suche tyme as the poore of everie citie, toun, or parrishe, be compelled to repair to the places whaire thei war borne, or of thair residences, whaire thair names and nomber must be tackin and put in roll; and then may the wisdome of the Kirk appoint stipendis accordinglye.
I. Off the Superintendentis.[425]
Becaus we have appointed ane largear stipend to these that shalbe Superintendentis then to the rest of the Ministeris, we have thocht goode to signifie unto your Honouris, suche reassonis as moved us to mak difference betwix preachearis at this tyme; as also how many Superintendentis we think necessarie, with thair boundis, office, [the manner of their] electioun, and causses that may deserve depositioun frome that charge.
We considder that yf the Ministeris whome God hath endewed with his [singular] graces amangis us, should be appointed to severall and certane placis, thair to mak thair continuall residence, that then the greatest part off this Realme should be destitute of all doctrine; whiche should not onlie be occasioun of greate murmure, but also should be dangerus to the salvatioun of manye. And thairfore we have thocht it a thing most expedient for this tyme, that frome the whole nomber of godlie and learned [men], now presentlie in this Realme, be selected twelf or ten, (for in sa mony Provincis have we divideit the hoill,) to whome charge and commandiment shalbe gevin[426] to plant and erect churches, to set ordour and appoint ministeris (as the formar Ordour prescribeth) to the contreis that sall be appointed to thair cayre whaire none ar now; and by these meannis [your] luff and common caire ower all the inhabitantis of this Realme (to quhome ye ar equall debttouris) shall evidentlie appeare; as also the simpill and ignorant (who perchance have never heard Christ Jesus trewlie preached) shall come to some knawlege, by the which manye that now be deid in superstitioun and ignorance shall atteane to some fealling of godlynes, by the whiche thei may be provocked to searche and seik farther knawledge of God, and his trew religioun and wirschipping. Whaire be the contrarie, yf thei shalbe neglected, thei shall not onlie grudge, but also thei shall seik the meanis whairby thei may continew in thair blindnes, or returne to thair accustumed idolatrie. And thairfore no thing desire we more earnistlie, then that Christ Jesus be universallie once preached throuchout this Realme; whiche shall not suddanlie be unles that by you, men be appointed and compelled faithfullie to travell in suche Provinces as to thame shall be assignit.
II. The Names of the Placis of Residence, and severall Dioceses of the Superintendentis.
Imprimis, the Superintendent of Orknay: whose Diocesye shalbe to the Ylis of Orknay, Sheitland, Caithnes,[427] and Straythnaver. His residence to be in the Toun of Kirkwall.
2. The Superintendent of Ross; whose Diocesye shall comprehend Ross, Suthirland, Murray, with the North Ylis of the Sky, and the Lewis, with thair adjacentis. His residence to be in Channonrie of Ross.
3. The Superintendent of Ergile; whose Diocesye shall comprehend Argile, [Kyntyre,] Lorne, the South Ylis, Arrane [and] Bute, with thair adjacents, with Lochquhaber. His residence to be in [Argyle.]
4. The Superintendent of Abirdene; whose Diocesye is betwix Dee and Spay, conteanand the schirefdome of Abirdene and Bamff. His residence to be in Auld Abirdene.
5. The Superintendent of Brechin; whose Diocesye shalbe the hole schirefdomes of Mearnis and Anguss, and the Bray of Mar to Dee. His residence to be in Brechin.
6. The Superintendent of Sanctandrois; whose Diocesye shall comprehend the hoill schirefdome of Fyffe[428] and Fotheringhame, to Striveling; and the hoill schirefdome of Perth. His residence to be in Sanctandrois.
7. The Superintendent of Edinburght; whose Diocesye shall comprehend the hoill schirefdomes of Lowthiane, and Striveling on the south syde of the Watter of Forth;[429] and thairto is added, by consent of the hoill Churche, Mersse, Lauderdaill, and Weddell. His residence to be in [Edinburgh.]
8. The Superintendent of Jedburgh; whose Diocesye shall comprehend Thevedaill, Tweddell, Liddisdaill,[430] with the Forrest of Ethrick. His residence to be [Jedburgh.]
9. The Superintendent of Glasgow; whose Diocesye shall comprehend Cliddisdale, Renfrew, Menteith, Levinax, Kyle, and Cunynghame. His residence to be in Glasgow.
10. The Superintendent of Dumfriese; whose Diocesye sall comprehend Galloway, Carrik, Niddisdaill, Annanderdaill, with the rest of the Daillis in the West. His residence to be in Drumfreise.
Those men must not be sufferred to leave as your idill Bischopis have done heirtofore; neather most thei remane whaire gladlie thei wald: But thei must be preachearis thame selves, and suche as may mak no long residence in ony one place, till thair Churches be[431] planted and provided of Ministers, or at the leist of Reidaris.
Charge must be gevin to thame that thei remane in no one place above twenty or threttye[432] dayis in thair visitatioun, till thei have passed throucht thair hoill boundis. Thei must thryise everie weake at the least preache; and when thei returne to thair principall town and residence, thei must be likewise exercisit in preacheing and in edificatioun of the Churche thaire; and yet thei must not be suffered to continew thair so long, as thei may seame to neglect thaire uthir Churches: but efter that thei have remaned in thair cheif toun thre or four monethis at most, thei shall be compelled (onles be seiknes onlie thei be reteaned,) to re-enter in visitatioun, in which thei shall not onlie preache, but also examyn the life, diligence, and behaviour of the Ministeris; as also the ordour of thaire Churches, [and] the maneris of the people. Thei must farther consider how the poore be provided: how the youth be instructed: thei must admonische whaire admonitioun neidith, dresse suche thingis as by goode counsall thei be able to appease: and, finalie, thei must note suche crymes as be haynouse, that by the censure of the Church the same may be corrected.
Yf the Superintendent be fund negligent in any of these cheaf pointis of his office, and especiallie yf he be noted negligent in preacheing of the word, and in visitatioun of his Churches; or yf he be convict of ony of those crymis, which in the common Ministeris ar dampned, he must be deposit, without respect of his persoun or office.
III. Off the Electioun of Superintendentis.
In this present necessitie, the nominatioun, examinatioun, and admissioun of Superintendentis, can not be so strait as we require, and as afterward it must be.
For this present, thairfore, we think sufficient that eather your Honouris, by your selves, nominat sa mony as may serve the fore-written provincis; or that ye gyff commissioun to suche men, as in whome ye suppoise the feir of God [to be] to do the same; and that the same men being called in your presence shalbe by you, and by suche as your Honouris please call unto you for consultatioun in that case, appointed to thair provinces. We think it expedient and necessarie, that als weill the gentilmen, as burgesses of everie diocese, be maid privie at the same tyme to the electioun of the Superintendent, alsweill to bring the Churche in sum practise of hir libertie, as to mak the pastor better favorit of the flocke whome thame selves have chosin. Yff your Honouris can not find for this present sa many able men as the necessitie requireth, then, in our judgementis, more profitable it is that those provincis vaik till God provide better, than that men unabill to edifie and governe the Churche be suddanlie placit in that charge. For experience hath taught us,[433] what pestilence hath bene engendred in the Church by men unabill to discharge thair offices.
When, thairfore, after thre yeiris any Superintendent shall departe, or chance to be deposed, the cheaf town within that province, to wit, the Ministeris, Elders, and Deaconis, with the Magistrat and Counsall of the same town, shall nominat, and by publict edictis proclame, alsweill to the Superintendent, as to twa or thre provinces nixt adjacent, two or thre of the most learned and most godlie Ministeris within the hole realme, that frome amangis thame, one with publict consent may be electit and appointed to the office then vaiking: and this the cheaf Town shall be bound to do within the terme of twenty dayis. Whiche being expired and no man presented, then shall thre of the nixt adjacent provincis, with consent of thair Superintendentis, Ministeris, and Elderis, enter in into the rycht and priviledgeis of the cheaf town, and shall present everie one of thame one, or two yf thei list, to the cheaf town, to be examinated as the Ordour requireth. As also, it shalbe lauchfull for all the churches of the Diocesye to nominat within the same tyme suche personis as thei think worthye to stand in electioun; which man be put in edict.[434]
After the nominationis be maid, publict edictis must be send, first warnyng all men that have any objectioun[435] againis the personis nominatit, or against ony ane of thame, to be present in the cheaf toun at day and place affixit, to object what thei can against the electioun of any one of thame. Threttye dayis we think sufficient to be assigned thairto; thretty dayis, we meane, after that the nominatioun be maid.
Whiche day of electioun being come, the hoill Ministeris of that Province, with thre or mo[436] of the Superintendentis nixt adjacent, or that sall thairto be named,[437] shall examyn not onlie the learnying, but also the maneris, prudence, and habilitie to governe the Churche, of all those that ar nominat; that he who shallbe fund most worthye, may be burdened with the charge. Yff the Ministeris of the whole Province should bring with them the voitis of those that war committit to thair caire, the electioun should be the more fre; bot alwayis, the voitis of all those that convene must be requirit.[438] The examinationis must be publictlie maid; those that stand in electioun must publictlie preache; and men must be chargeit in the name of God, to voit according to conscience, and not efter affectioun. Yf ony thing be objectit against any that stand[439] in electioun, the Superintendentis and Ministeris must considder whether the objectioun be maid of conscience or of malice, and thei must ansueir accordinglie. Other ceremonies then scharp examinatioun, approbatioun of the Ministeris and Superintendentis, with the publict consent of the Elderis and People, then present,[440] we can not allow.
The Superintendent being electit, and appointed to his charge, must be subjected to the censur and correctioun of the Ministeris and Elderis, not onlie of his cheaf Toun, but also of the hoill Province over the whiche he is appointed oversear.
Yf his offencis[441] be knawin, and the Ministeris and Elderis of his Province[442] be negligent in correcting him, then the nixt one or two Superintendentis, with thair Ministeris and Elderis, may convene him, and the Ministeris and Elderis of his cheaf toun, (provideit that it be within his awin Province or cheaf toun,) and may accuse and correct alsweale the Superintendent in those thingis that ar worthy of correctioun, as the Ministeris and Elderis for thair negligence and ungodlie tollerance of his offencis.
Whatsoever cryme deserve correctioun or depositioun of any other minister, deserveth the samin in the Superintendent, without exceptioun of persoun.
After that the Churche he establischeit,[443] and thre yeiris be passed, we require that na man be callit to the office of a Superintendent, who hath not tuo yeiris at the leist gevin declaratioun of his faithfull lawbouris in the ministerie of some churche.[444]
No Superintendent may be transferrit at the plesour or requeist of ony one Province; no, not without the consent of the whole counsall of the Churche, and that for grave causses and considderationis.
Off one thing, in the end, we must admonische your Honouris, to wit, that in appointing Superintendentis for this present, ye disappoint not your cheaf Tounis, and whair learning is exercised, of suche ministeris as more may proffit be residence in one place, than be continewall travell frome place to place: For if ye so do, the youth in those placis shall lacke the profound interpretatioun of the Scripturis; and so shall it be long before that your gardenis send furth many plantis; whair by the contrarie, yf one or tuo tounis be continewallie exercised as thei may, the Commoun-wealth shall schortlie taist of thair fruct,[445] to the confort of the godlie.
For the Schollis.[446]
Seeing that the office and dewtie of the godlie Magistrat is nocht onlie to purge the Churche of God from all superstitioun, and to set it at libertie from bondage of tyrranis;[447] but also to provide, to the uttermost of his power, how it may abide in the same puritie to the posteriteis[448] following; we can not but frelie[449] communicat our judgementis with your Honouris in this behalf.
I. The necessitie Of Schollis.[450]
Seing that God hath determined that his Churche heir in earth, shallbe tawght not be angellis but by men; and seing that men ar born ignorant of all godlynes; and seing, also, now God ceassith[451] to illuminat men miraculuslie, suddanlie changeing thame, as that he did his Apostlis and utheris in the Primitive Churche: off necessitie it is that your Honouris be most cairfull for the virtuous educatioun, and godlie upbringing of the youth of this Realme, yf eathir ye now thirst unfeanedlie [for] the advancement of Christis glorie, or yit desire the continewance of his benefits to the generatioun following. For as the youth must succeed till us, so aucht we to be cairfull that thei have the knawlege and eruditioun, to proffit and confort that whiche aucht to be most deare to us, to wit, the Churche and Spouse of the Lord Jesus.
Off necessitie thairfore we judge it, that everie severall Churche have a Scholmaister[452] appointed, suche a one as is able, at least, to teache Grammer and the Latine toung, yf the Toun be of any reputatioun. Yf it be Upaland, whaire the people convene to doctrine bot once in the weeke, then must eathir the Reidar or the Minister thair appointed, take cayre over the children and youth of the parische, to instruct them in thair first rudimentis, and especiallie in the Catechisme,[453] as we have it now translaited in the Booke of our Common Ordour, callit the Ordour of Geneva.[454] And farther, we think it expedient, that in everie notable toun, and especiallie in the toun of the Superintendent, [there] be erected a Colledge, in whiche the Artis, at least Logick and Rethorick, togidder with the Tongues, be read be sufficient Maisteris, for whome honest stipendis must be appointed: as also provisioun for those that be poore, and be nocht able by them selfis, nor by thair freindis, to be sustened at letteris, especiallie suche as come frome Landwart.
The frute and commoditie heirof shall suddanlie appeare. For, first, the youtheid and tender children sall be nurischit and brocht up in virtue, in presence of thair freindis; by whose good attendence many inconvenientis may be avoided, in the which the youth commonlie fallis, eathir by too muche[455] libertie, whiche thei have in strange and unknawin placis, whill thei can not rule them selfis; or ellis for lacke of gude attendence, and of suche necessiteis as thair tender aige requireth. Secoundarlie, The exercise of the children in everie Churche shall be great instructioun to the aigeit.[456]
Last, The great Schollis callit Universiteis, shallbe repleanischit with those that be apt to learnyng; for this must be cairfullie provideit, that no fader, of what estait or conditioun that ever he be, use his children at his awin fantasie, especiallie in thair youth-heade; but all must be compelled to bring up thair children in learnyng and virtue.
The riche and potent may not be permitted to suffer thair children to spend thair youth in vane idilnes, as heirtofore thei have done. But thei must be exhorted, and by the censure of the Churche compelled to dedicat thair sones, by goode exercise,[457] to the proffit of the Churche and to the Common-wealth; and that thei must do of thair awin expensses, becaus thei ar able. The children of the poore must be supported and sustenit on the charge of the Churche, till tryell be tackin, whethir the spirit of docilitie be fund in them or not. Yf thei be fund apt to letteris and learnyng, then may thei not (we meane, neathir the sonis of the riche, nor yit the sonis of the poore,) be permittit to reject learnyng; but must be chargeit to continew thair studie, sa that the Commoun-wealthe may have some confort by them. And for this purpose must discreit, learned, and grave men be appointit to visit all Schollis for the tryell of thair exercise, proffit, and continewance; to wit, the Ministeris and Elderis, with the best learned in everie toun, shall everie quarter tak examinatioun[458] how the youth hath proffitted.
A certane tyme must be appointed to Reiding, and to learning of the Catechisme; ane certane tyme to the Grammar, and to the Latine toung; ane certane tyme to the Artis, Philosophie, and to the [other] Toungis; and a certane to that studie in which thei intend cheaflie to travell for the proffit of the Commoun-wealth. Whiche tyme being expired, we meane in everie course, the children must eathir proceid to farther knawledge, or ellis thei must be send to sum handie-craft, or to sum othir profitable exercise; provideit alwayis, that first thei have the forme of knawledge[459] of Christiane religioun, to wit, the knawledge of Goddis law and commandimentis; the use and office of the same; the cheaf articulis of our beleve; the richt forme to pray unto God; the nomber, use, and effect of the sacramentis; the trew knawledge of Christ Jesus, of his office and natures, and suche otheris,[460] as without the knawledge wheirof, neathir deservith [any] man to be named a Christiane,[461] neather aught ony to be admittit to the participatioun of the Lordis Tabill: And thairfore, these principallis aught and must be learned in the youth-heid.
II. The tymes appointed to everie Course.
Two yearis we think more then sufficient to learne to read perfitelie, to answer to the Catechisme, and to have some entresse in the first rudimentis of Grammar; to the full accomplischement whairof, (we meane of the Grammar,) we think other thre or foure yearis at most, sufficient. To the Artis, to wit, Logick and Rethorick, and to the Greik toung, foure yeiris; and the rest, till the aige of twenty-foure yearis to be spent in that studye, whairin the learnar wald proffit the Churche or Commoun-wealth, be it in the Lawis, or Physick or Divinitie: Whiche tyme of twenty-foure yearis being spent in the schollis, the learnar most be removed to serve the Churche or Commoun-wealth, unless he be fund a necessarie Reidare in the same Colledge or Universitie. Yf God shall move your heartis to establische and execut this Ordour, and put these thingis in practise, your hole Realme, (we doubt nott,) within few yearis, shall serve the self of trew preacharis, and of uther officiaris necessarie for your Common-wealth.
III. The Erectioun of Universiteis.
The Grammar Schollis and of the Toungis being erectit as we have said, nixt we think it necessarie thair be three Universities in this whole Realme, establischeit in the Tounis accustumed.[462] The first in Sanctandrois,[463] the secound in Glasgow,[464] and the thrid in Abirdene.[465]
And in the first Universitie and principall, whiche is Sanctandrois, thair be thre Colledgeis. And in the first Colledge, quhilk is the entre of the Universitie, thair be four classes or saigeis: the first, to the new Suppostis, shalbe onlie Dialectique; the nixt, onlie Mathematique;[466] the thrid, of Phisick onlie; the fourt of Medicine. And in the secound Colledge, twa classes or seigeis: the first, in[467] Morall Philosophie; the secound in[467] the Lawis. And in the thrid College, twa classes or seigeis: the first, in[467] the Toungis, to wit, Greek and Hebreu; the secound, in[467] Divinitie.
IV. Off Reidaris, and of the Greis, off Tyme, and Studye.[468]
THE FIRST GRIE.
SECOND DEGRIE.
Item, In the first College, and in the first classe, shallbe ane Reidar of Dealectique,[469] wha shall accomplische his course thairof in one yeare. In the Mathematique,[469] whiche is the secound classe, shalbe ane Reidar who shall compleit his course of Arithmetique,[469] Geometrie, Cosmographie, and Astrologie, in ane yeare. In the third classe, shalbe are Reidar of Naturall Philosophie, who shall compleit his course in a yeare. And wha efter thir thre yearis, by tryell and examinatioun, shall be fund sufficientlie instructit in thir aforesaid sciences, shall be Laureat and Graduat in Philosophie. In the fourt classe, shall be ane Reidar of Medicine, who shall compleit his course in five years: after the study of the whiche tyme, being by examinatioun fund sufficient, thei shall be graduat in Medicine.
THIRD DEGRIE
Item, In the Secound Colledge, in the first classe, one Reader onlie in the Ethicques, Œconomicques, and Politiques, who shall compleit his course in the space of one yeare. In the secound classe, shall be tuo Reidaris in the Municipall and Romane Lawis, who sall compleit thair coursses in four yeares; after the whiche tyme, being by examinatioun fund sufficient, thei shalbe graduat in the Lawis.
FOURTH DEGRIE.
Item, In the third Colledge, in the first classe, ane Reidar of the Hebreu, and ane uther of the Greek toung, wha sail compleit the grammeris thairof in half ane yeare,[470] and the remanent of the yeare, the Reidar of the Hebreu shall interpreit ane booke of Moses, the[471] Propheitis, or the Psalmes; sa that his course and classe shall continew ane yeare. The Reidar of the Greek shall interpreit some booke of Plato, togidder with some place of the New Testament. And in the secound classe, shalbe tuo Reideris in Divinitie, that ane in the New Testament, that uthir in the Auld, who sall compleit thair course in five yearis. After whiche tyme, who sall be fund by examinatioun sufficient shall be graduat in Divinitie.
Item, We think expedient that nane be admittit unto the first Colledge, and to be Suppostis of the Universitie, onles he have frome the Maister of the Schole, and the Minister of the toun whair he was instructed in the toungis, ane testimoniall of his learnyng, docilitie, aige, and parentage; and likewayis triall to be tane[472] be certan Examinatouris, deput be the Rectour and Principallis of the same, and yf he be fund sufficientlie instructit in Dialectick,[473] he shall incontinent, that same yeare, be promoted to the classe of Mathematicque.
Item, That nane be admittit to the classe of the Medicine bot he that shall have his testimoniall of his tyme weall spent in Dialecticque, Mathematique, and Phisicque, and of his docilitie in the last.
Item, That nane be admittit unto the classe of the Lawis, but he that shall have sufficient testimoniallis of his tyme weill spent in Dialecticque, Mathematique, Phisique, Ethick, Œconomiques, and Pollitiques, and of his docilitie in the last.
Item, That nane be admittit unto the classe and seige of Divines[474] bot he that shall have sufficient testimonialles of his tyme weill spent in Dialecticque, Mathematicque, Phisique, Ethique, Œconomique, Morall Philosophie,[475] and the Hebreu toung, and of his docilitie in the Morall Philosophie and the Hebreu toung. But neathir shall suche as will applye them to hear the Lawis, be compelled to heir Medicine; neathir suche as applye them to hear Divinitie be compellit to hear eathir Medicine or yit the Lawis.
SECUND UNIVERSITIE.
Item, In the Secound Universitie, whiche is Glasgu, shalbe twa Colledgeis alanerlie. In the first shalbe ane classe of Dialecticque, ane uther in Mathematicque, the thrid in Phisique, ordourit in all sortis as Sanctandrois.
Item, In the Secound Colledge, four classes; the first in Morall Philosophie, Ethiques, Œconomiques, and Pollitiques; the secound of the Municipale and Romane Lawis; the thrid of the Hebreu toung; the fourt in Divinitie: Which shall be ordourit in all sortis, conforme to it we have writtin in the ordour of the Universitie of Sanctandrois.[476]
THIRD UNIVERSITIE.
The Thrid Universitie of Abirdene shall be conforme to this Universitie of Glasgou, in all sortis.
Item, We think neidfull, that thair be chosin of the body of the Universitie to everie Colledge a man[477] of learnyng, discretioun, and diligence, who shall resave the haill rentis of the Colledge, and distribute the same according to the erectioun of the Colledge, and shall dalie hearkin the dyet comptis; adjoynyng to him oulklie ane of the Readeris or Regentis, above whome he shall [take] attendence upoun thair diligence, alsweill in thair reading, as exercitioun[478] of the youth in the mater taught; upoun the polecye and uphold of the place; and for punischement of crymes, shall hald ane oulklie[479] conventioun with the haill memberis of the Colledge. He shall be comptabile yearlie to the Superintendent, Rectour, and rest of the Principallis convened, about the first of November. His electioun shalbe in this sort: Thair shalbe thre of the maist sufficient men of the Universitie, (not Principallis alreaddie,) nominat by the memberis of the College, sworne to follow thair conscience, whais Principall is departed, and publictlie proponed throu the whole Universitie. Efter the whiche tyme eght dayis, the Superintendent, by him self or his speciall Procuratour, with the Rectour and rest of the Principallis, as are chaptour convened, shall conferme ane of the three thei think maist sufficient, being afore sworne to do the same with singill ee,[480] but respect to feid or favour.
Item, In everie Colledge, we think neidfull at the least ane Steward, ane Cooke, ane Gardnar, ane Portar, wha shall be subject to discipline of the Principale, as the rest.
Item, That everie Universitie have ane Beddale subject to serve at all tymes throuchout the whole Universitie, as the Rectour and Principallis shall command.
Item, That everie Universitie have ane Rectour chosin from yeare to yeare as shall follow. The Principallis being convened with the haill Regentis chaptourlie, shall be sworne, that everie man in his roume shall nominat suche one as his conscience shall testifie to be maist sufficient to beare suche charge and dignitie; and thre of them that shalbe oftest nominat shalbe put in edict publictlie, fiftene dayis afore Michaelmess; and then shall on Michaelmess Evin convene the hoill Principallis, Regentis, and Suppostis that ar graduat, or at the least studyit thair tyme in Ethiques, Œconomiques, and Pollitiques, and na utheris youngare; and everie natioun, first protestand in[481] Goddis presence to follow the sinceir ditement of thair consciences, shall nominat ane of the said thre; and he that hes monyest votis shall be confermit be the Superintendent and Principall, and his dewitie with ane exhortatioun proponed unto him: And this to be the 28 day of September; and thairefter aithis to be takin,[482] hinc inde, off his just and godlie governement, and of the remanentis lauchfull submissioun and obedience. He shall be propyned[483] to the Universitie at his entre, with ane new garment, bearing Insignia Magistratus; and be halden monethlie to visie everie Colledge,[484] and with his presence decore and examyn the lectionis and exercitioun thairof. His assessoris shalbe ane laweir and ane theolog, with whois advise he shall decide all questionis civill, betwix the memberis of the Universitie. Yf ony without the Universitie persew ane member thairof, or be persewit be ane member of the samin, he shall assist the Provest and Baillies in thei casses, or uthir judgeis competent, to see justice be ministred. In likewise, yf ony of the Universitie be criminallie persewit, he shall assist the Judgeis competent, and se that justice be ministred.
SUMMA OF BURSARIS IN THE THRE UNIVERSITEIS.
Item, We think it expedient, that in everie Colledge in everie Universitie, thair be twenty-four bursaris,[485] divided equalie in all the classes and seigeis, as is above exprimit: that is, in Sanctandrois, seventie-tua bursaris; in Glasgou, fourtye-eyght bursaris; in Abirdene, fourty-eyght; to be sustened onlie in meit upon the chargeis of the Colledge; and be admitted at the examinatioun of the Ministerie and chaptour of Principallis in the Universitie, alsweill in docilitie of the personis offerit, as of the habillitie of thair parentis to sustene thame thair selvis, and nocht to burding the Common-wealth with thame.
V. Off Stipendis and Expensses necessarie.
Item, We think expedient, that the Universiteis be doted with temporall landis, with rentis and revenewis of the Bischopriks temporalitie, and of the Kirkis Collegiat, sa far as thair ordinarie chargeis shall require; and thairfore, that it wald please your Honouris, be advise of your Honouris Counsall and voit of Parliament, to do the samin. And to the effect the same may be schortlie expediat, we have recollected the soumes we think necessarie for the samin.
Imprimis, For the ordinarie Stipend of the Dialecticiane Reidar, the Mathematiciane, Phisitiane, and Morall Philosophie, we think sufficient ane hundreth pundis for everie ane of thame.
Item, For the Stipend of everie Reader in Medicine and Lawis, ane hundreth threttie thre pundis, vi s. viij d.
Item, To everie Reidar in Hebrew, Greik, and Divinitie, twa hundreth pundis.
Item, To everie Principall of a Colledge, ij lb.
Item, To everie Stewart, sextene pundis of fie.
Item, To everie Gardnar, to everie Cuke, and Portar, ilkane, ten markis.
Item, To the Burde of everie Bursar, without the Classes of
Theologie and Medicine,[486] twenty pundis.
Item, [To every Bursar] in the Classe of Theologie, whiche will be onlie twelf personis in Sanctandrois, 24 lib.
| Summa of yeirlie and ordinarie expensses in the Universitie of Sanctandrois, extendis to | 3796 lib. |
| Summa of yearlie and ordinarie expensis of Glasgow,[487] | 2922 lib. |
| Abirdene, alsmekill, | 2922 lib. |
| blah | ———— |
| Summa of the Ordinarie Chargis of the hoill, | 9640 lib. |
Item, the Beddellis Stipend shalbe of everie entrant and suppost of the Universitie, ii. schillingis; off everie ane graduat in Philosophie, thre schillingis; off everie ane graduat in Medicine or Lawis, 4 schillingis; in Theologie, 5 schillingis; all Bursis being exceptit.
Item, We have thocht gude for building and uphald of the placis, ane general collect be maid; and that everie Erlis sone, at his entre to the Universitie, shall gif fourtye schillingis, and sicklike at everie graduatioun, 40 schillingis. Item, Everie Lordis sone sicklike at ilk tyme, 30 schillingis; ilk fre halding Baronis sone, twentye schillingis: everie Fewar and substantious Gentilmannis sone, ane mark. Item, Everie substantious Husband and Burges sone, at ilk tyme, ten schillingis: Item, Everie ane of the rest, (excepting[488] the Bursaris,) 5 schillingis at ilk tyme.
And that this be gathered in ane commoun box, put in keiping to the Principall of the Theologeanes, everie Principall havand ane key thairof, to be comptit ilk yeare anis, with the relictis of the Principallis to be layed into the samin, about the fivetene day of November, in presence of the Superintendent, Rectour, and the hoill Principallis; and, at thair hoill consent, or at the least the most part thairof, reservit and employit onlie upoun the building and uphalding of the placis, and repairing of the same, as ever necessitie shall require. And thairfore, the Rectour with his assistance shall be haldin to visite the placis ilk yeir anis, incontinent efter he be promoted, upoun the last of October, or thairby.
VI. Off the Privilege of the Universitie.
Seing we desire that Innocencie shall defend us rather than Privelege, we think that ilk persoun of the Universitie shuld answeir before the Provest and Baillies of ilk town whaire the Universities ar, of all crymes whairof thai ar accusit, onlie that the Rectour be Assesour to thame in the saidis actionis. In civill materis yf the questioun be betwix memberis of the Universitie on ilk side, making thair residence and exercitioun thairin for the tyme, in that case the partie callit shall not be haldin to answer, but onlie before the Rectour and his Assesouris heirtofore expremit. In all uthir casses of civill persute, the generall reule of the Law to be observit, Actor sequatur forum rei, &c.
Item, That the Rectour and all inferiour memberis of the Universitie be exempted frome all taxationis, impostis, chargeis of weir, or ony othir charge that may onerat or abstract him or thame from the cair of thair office; suche as Tutorie, Curatorie, Deaconrie, or ony siclike, that ar establischeit, or heirefter shall be established in our Common-wealth; to the effect, that but trubill, that ane may wait upoun the upbringing of the youth in learnyng, that othir bestow his tyme onlie in that most necessarie exercitioune.
All othir thingis tuiching the bookes to be red in ilk classe, and all suche particular effaires, we refer to the discretioun of the Maisteris, Principallis, and Regentis, with thair weill advisit Counsallis; not doubting but yf God sall grant quietnes, and gif your Wisdomes grace to set fordward letteris in the sort prescribed, ye shall leave wisdome and learnyng to your posteritie, ane treasure more to be estemed nor ony earthlie treasure ye ar abill to provide[489] for thame; whiche, without wisdome, ar more abill to be thair ruyne and confusioun, than help or confort. And as this is most treu, so we leave it with the rest of the commoditeis to be weyit by your Honouris wisdome, and set fordwart by your authoritie to the most heigh advancement of this Common-wealth, committed to your charge.
The Sext Heid, of the Rentis and Patrimony of the Kirk.[490]
These twa sortis of men, that is to say, the Ministers[491] and the Pure, togidder with the Schollis, when ordour sall be takin thairanent, must be sustened upoun the chargeis of the Churche: And thairfore provisioun must be maid, how and of whome suche soumes must be lifted. But befoir we enter in this heid, we must crave of your Honouris, in the name of the Eternall God and of his Sone Christ Jesus, that ye have respect to your pure brethren, the lauboraris and manuraris of the ground; who by these creuell beastis the Papistis have bene so oppressit,[492] that thair life to thame have bene dolorus and bitter. Yf ye will have God author and approver of youre reformatioun, ye must nott follow thair futesteppis; but ye must have compassioun upoun your brethren, appointing thame to pay so reasonabill teyndis, that thei may feill[493] sum benefit of Christ Jesus, now precheit unto thame.
With the greaf of our hertis we heare, that sum Gentilmen are now als creuell over thair tennentis as ever war the Papistis, requiring of thame whatsoever before thay payit to the Churche;[494] so that the Papisticale tirrannye shall onlie be changeit in the tirrannye of the lord or of the laird. We dar not flatter your Honouris, neathir yit is it proffitabill for you that so we do: if you permit suche creualtie[495] to be used, neather shall ye, who by your authoritie aucht to ganestand suche oppressioun, neathir thei that use the same, escheip Goddis hevy and feirfull judgementis. The Gentilmen, Baronis, Earlis, Lordis, and utheris, must be content to live upon thair just rentis, and suffer the Churche to be restorit to hir libertie, that, in hir restitutioun, the poore, who heirtofore by the creuall Papistis have bene spoilled and oppressit, may now resave sum confort and relaxatioun.
* ADDITIO.
* Concludit be the Lordis:[496] That thir teyndis and uthairis exactionis, to be clene discharged, and never to be tackin in tyme cuming; as, the uppermost Claith, the Corps-present, the Clerk-maill, the Pasche offeringis, Teynd Aill, and all handlingis Upaland, can neathir be required nor resavit of godlie conscience.
ADDITIO.
THE LORDIS AGGREIS WITH THIS HEID OF THE RESAVING OF THE DEACONIS.[497]
Neathir do we judge it to proceade frome justice, that one man sall possess the teyndis of ane uther; but we think it ane thing most reasonabill, that everie man have the use of his awin teyndis, provideit that he ansueir to the Deaconis and Thesauraris of the Churche, off that whiche justlie sall be appointit unto him. We require Deaconis and Thesauraris rathir to resave the rentis, nor the Ministeris them selvis; becaus that of the teyndis must not onlie the Ministeris be sustened, but also the Poore and Schollis. And thairfore we think it most expedient that commoun Thesauraris, to wit, the Deaconis, be appointed frome yeare to yeare, to resave the hoill rentis appertenyng to the Churche; and that commandiment be given, that na man be permitted eather to resave, eather yit to intromet with, any thing appertenyng to the sustentatioun of the personis foresaidis, but suche as by commoun consent of the Churche ar thairto appointed.
Yf any thinkis this prejudiciall to the tackis and assedationis of those that now possessis the teyndis, let them understand that ane injust possessioun is no possessioun before God; for those of whome thei receaved thair titill and presupposed richt, war and ar thevis[498] and murtheraris, and had no power so to alienat the patrimonye and commoun-gude of the Churche. And yit we ar not so extreme, but that we wische just recompence to be maid to suche as have debursed soumes of money to those injust possessouris (so that it hes not bene of lait dayis in prejudice of the Churche:) but suche as ar fund and knawin to be done of plane collusioun in no wise aucht to be mantened of you. And for that purpose, we think it most expedient that whosoever have assedatioun of teyndis or churches be openlie warnit to produce thair assedatioun and assurance, that cognitioun being tackin, the just tackisman may have ane just and reasonable recompence for the yearis that ar to ryn, the proffit of the yearis passed being considderit and deducted; and the injust and surmised may be servit accordinglie: So that the Churche, in the end, may recover hir libertie and fredome, and that onlie for releaf of the Poore.
Your Honouris may easilie understand, that we speake not now for our selvis, but in favouris of the Poore and[499] the lawboraris defraudit and oppressed by the Preastis, and by thair confederat pensionaris. For quhill that the Preistis Pensionare his idill bellye is delicatlie fed, the Poore, to whome a portioun of that appertenis, was pyned with hunger; and moirover the trew laboraris was compelled to pay that whiche [he] aught not: for the lauborar is nouthir dettar to the dum dog called the Bischop, neathir yit unto his hyred pensionare; but is debtour onlie unto the Churche: And the Churche is onlie bund to sustene and nourische off her chargeis, the personis before mentionat, to wit, the Ministeris of the word, the Poore, and the Teacharis of the youth.
AGGREIT ALSUA BE THE LORDIS
But now to returne to the formare Heade. The soumes abill to susteane thir forenamit personis, and to furnische all thingis appertenyng to the preservatioun of gude ordour and polecie within the Churche, must be lifted of the teyndis,[500] to wit, the teynd cheaf, teynd hay, teynd hempt, teynd lint, teynd fischeis, teynd calf, teynd fole, teynd lambe, teynd woll, teynd cheise, &c. And becaus that we knaw that the tythes reasonabillie tackin, as is before expressed, will not suffice to discharge the formar necessitie; we think that all thingis doted to Hospitalitie, all annualrentis, both in burgh and land, perteanyng to Preastis, Chanterie, Colledgeis, Chaplanryis, and to Freiris of all Ordouris, to the Sisteris of the Seanis,[501] and to all utheris of that Ordour, and suche utheris within this Realme, be receaved still to the use of the Churche or Churches within the tounis or parrischeis whaire thai war doted. Furthermore to the uphald[ing] of the Universiteis, and sustentatioun of the Superintendentis, the hoill revenew of the temporalitie of the Bischopis, Deanes, and Archdeanes landis, and all rentis of landis pertenyng to the Cathedrall Churcheis whatsoever. And farther, merchandis and riche craftismen in fre Burghis, who have no thing to do with the manuring of the ground, must mak sum provisioun in thair citeis, tounis, or dwelling placis, for to support the neid of the Churche.
ADDITIO.
To the Ministeris, and failzeing thairof the Reideris, must be restorit thair manses and thair gleibis; for ellis thei can not serve thair flock at all tymes as thair dewtie is. Yf any gleibe exceid sex aikeris of land, the rest to remane in the possessouris handis, quhill ordour be tackin thairin.
The Lordis condiscendis that the Manse and Yairdis be restorit to the Ministeris: and all the Lordis consentis that the Ministeris have sex aikeris of landis, except Merscheall, Mortoun, Glencarne, and Cassillis, quhair Mansses ar of gret quantitie.[502]
The receaveris and collectouris of these rentis and dewiteis must be the Deaconis or Thesauraris appointit from yeare to yeare in everie churche, and that by common consent and fre electioun of the churche. The Deaconis may distribute no part of that whiche is collected, but by commandiment of the Ministeris and Elderis; and thei may command no thing to be deliverit, but as the Churche before hath determined: to wit, the Deaconis shall of the first pay the soumes, either quarterlie, or frome half yeare to half yeare, to the Ministeris whiche the Kirk hath appointed. The same thei shall do to the Schoolmaisteris, Readeris, and Hospitalis, (gif any be,) alwayis receaving acquettances for thair discharge.
Yf any extraordinar soumes lie to be delivered, then must the Ministeris, Elderis, and Deaconis consult whethir the deliverance of thei soumes doeth stand with the common utilitie of the Churche or not; and yf thei do universalie aggree and condescend eathir upoun the affirmative or the negative, then becaus thei ar in credit and office for the yeare, thei may do as best seameth unto thame: But yf thair be contraversie amangis thame selfis, the whole Churche must be made privie; and efter that the mater be exponed, and the reasonis hearde; the judgement of the Churche with the Ministeris consent shall prevaill.
The Deaconis shall be bund and compelled to mak accomptis to the Ministeris and Elderis of that which thei have receaved, als oft as the Polecie shall appoint; and the Elderis whan thei ar changeit, (which must be everie yeare,) must clear thair comptis before suche auditouris as the Churche shall appoint: And both the Deaconis and Elderis being changeit, shall deliver to thame that shalbe now elected, all soumes of money, cornis, and other proffits resting in thair handis; the tickettis whairof must be delivered to the Superintendentis in thair visitatioun, and by thame to the gret Counsall of the Churche, that alsweill the aboundance as the indigence of everie churche may be evidentlie knawin, that a reasonable equalitie may be had throuchout the hoill Realme. Yf this ordour be preciselie keipit,[503] corruptioun can not suddanlie enter. For the frie and yearlie electioun of Deaconis and Elderis shall suffer none to usurpe a perpetuall dominioun[504] over the Churche; the knawledge of the rentall shall suffice[505] thame to receave no more then whairof thei shall be bund to mak accomptis; the deliverance of the money to the new officiaris shall not suffer privat men [to] use in thair private besynes, that whiche apperteyneth to the publict effaires of the Churche.
The Sevint Heid, of Ecclesiasticall Discipline.[506]
As that no Commoun-wealth can flurische or long indure without gude lawis, and scharp executioun of the same; so neathir can the Churche of God be brocht to puritie, neathir yit be retained in the same, without the ordour of Ecclesiasticall Discipline, whiche standis in reproving and correcting off these faltis, which the civill sweard doeth eather neglect, eather may not punische: Blasphemye, adulterie, murthour, perjurie, and uthir crymes capitall, worthie of death, aucht not properlie to fall under censure of the Churche; becaus all suche oppin transgressouris of Goddis lawis aucht to be tackin away be the civill swearde. But drunkynnes, excesse, (be it in apparell, or be it in eating and drinking,) fornicatioun, oppressioun of the poore by exactionis, deceaving of thame in buying or selling be wrang met or measure, wantoun wordis and licentious leving tending to sklander, do propirlie appertene to the Churche of God, to punische the same as Goddis word commandeth.
CONSENTED ON BE THE COUNSALL.
But becaus this accursit Papistrie hath brocht in suche confusioun in the warld, that neather was virtu richtlie praysit, neathir vice seveirlie punisched; the Churche of God is compelled to draw the swearde whiche of God scho have receaved, aganis suche oppin and manifest offendaris,[507] cursing and excommunicating all suche, alsweall those whome the civill swearde aucht to punische as the uthiris, frome all participatioun with hir in prayeris and sacramentis, till oppin repentence manifestlie appeare in thame. As the ordour of Excommunicatioun and proceiding to the same aucht to be grave and slow, so being onis pronunced aganist any persoun, off what estait and conditioun that ever thay be, it must be keipit with all severitie. For lawis maid and nocht keipit engendereth contempt of virtu, and bringis in confusioun and libertie to syn: And thairfore this ordour we think expedient to be observit before and efter excommunicatioun.
First, yf the offence be secreit and knawin to few,[508] and rathir standis in suspitioun than in manifest probatioun, the offender aucht to be privatlie admonischeit to abstene frome all appearance of evill; whiche yf he promissis to do, and to declair him self sober, honest, and one that feareth God, and feareth to offend his brethren, than may the secreit admonitioun suffice for his correctioun. But gif he athir contempn the admonitioun, or efter promis maid, do schaw him self no more circumspect than he was before, than must the Minister admonische him; to whome yf he be fund inobedient, thei must proceid according to the reule of Christ, as efter sall be declairit.
Gif the cryme be publict, and suche as is haynouse, as fornicatioun, drunkynnes, fechting, commoun sweiring, or execratioun, than aucht the offendar to be callit in the presence of the Minister, Elderis, and Deaconis, whair his syn and offence[509] aucht to be declared and aggredgeit, so that his conscience may feale how far he hath offended God, and what sklander he hath rasit in the Churche.[510] Yf signis of unfeinyeit repentence appeare into him, and gif he require to be admitted to publict repentence, the Ministerie may appoint unto him a day whan the hoill Churche convenith togidder, that in presence of all he may testifie the repentence whiche before thame he professed: Whiche yf he accept, and with reverence do, confessing his syn, and dampnyng the same,[511] and earnestlie desiring the Congregatioun to pray to God with him for mercy, and to accept him in thair societie, nochtwithstanding his formar offence: than the Churche may, and aught resave him as a penitent; for the Churche aught to be no more seveir than God declarith him self to be, who witnessith, that "In whatsoever hour ane synner unfeynedlie repenteth, and turnis from his wickit way, that he will nocht remember ane of his iniquiteis." And thairfore the Churche aught deligentlie to advert that it excommunicat not those whom God absolvith.
Yf the offendar callit before the Ministerie be fund stuburne, hard-hertit, or one in whome no signe of repentence appeareth, than must he be demissed with ane exhortatioun to considder the dangerus estait in whiche he standis; assuring him, yf thei find into him no uthir tokin of amendment of lyfe, that thai will be compelled to seake a farther remedie. Yf he within ane certane space schaw his repentence to the Ministrie, thei must present him to the Churche as before is said.
But gif he continew in his impenitence, than must the Churche be admonisched[512] that suche crymes are committed amangis thame, whiche by the Ministerie hath bene reprehendit, and the personis provocked to repent; whairof becaus no signis appeareth unto thame, thei could not but signifie unto the Churche the crymes, but not the persoun, requiring thame earnistlie to call to God to move and tuiche the heartis of the offenderis, so that suddanlie and earnistlie thei may repent.
Yf the persoun maligne, than the nixt day of publict assemblie; the cryme and the persoun must be both notifyed unto the Churche, and thair judgement must be requirit, yf that suche crymes aught to be suffered unpunischeit amangis thame: Requeast also wald be maid to the most discreit and to the nearest freindis of the offendare to travell with him to bring him to knawledge of himself, and of his dangerus estait, with ane commandiment gevin to all man to call to God for the conversioun of the impenitent. Yf ane solempned and ane speciall prayer war maid and drawin for that purpose, the thing shuld be the more gravelie done.[513]
The thrid Sunday, the Minister aught to require yf the unpenitent have declared ony signis of repentence to ony of the Ministerie; and yf he hath, then may the Minister appoint him to be examinated be the hoill Ministerie; eathir then instantlie, or at ane uther day affixed to the consistorie: and yf repentence appeare, alsweill of the cryme, as of his long contempt, then may he be presented to the Churche, and mak his confessioun, and to be accepted as before is said. But yf no man signifie his repentence, then aught he to be excommunicat; and by the mouth of the Minister, consent of the Ministerie, and commandiment of the Churche, must sick a contempnar be pronunced excommunicat from God, and from the societie of his Churche.
After whiche sentence may no persoun, (his wife and familie onlie excepted,) have ony kynde of conversatioun with him, be it in eiting and drinking, buying or selling, yea, in saluting or talking with him; except that it be at the commandiment or licence of the Ministerie for his conversioun; that he by suche meanis confoundit, seing him self abhorrit of the faythfull and godlie, may have occasioun to repent and be so savit. The sentence of his Excommunicatioun must be publischeit universalie throwhout the Realme, least that any man sould pretend ignorance.
His children begottin or borne efter that sentence and before his repentence, may nocht be admitted to baptisme, till eathir thei be of aige to require the samin, or ellis that the Moder, or sum of his especiall freinds, members of the Churche, offer and present the child, abhorring and dampnyng the iniquitie and obstinat contempt of the impenitent. Yf ony think it seveir,[514] that the child suld be punischeit for the iniquitie of the Fader; let thame understand that the sacramentis appertene onlie to the faithfull and to thair seade: But suche as stuburnlie contempt all godlie admonitioun, and obstinatlie remane in thair iniquitie, can nocht be accompted amangist the faithfull.
II. The Ordoure for Publict Offendaris.
CONSENTED TO BE THE LORDIS.
We have spokin no thing of those that commit horrible crymis, as murtheraris, man-slayaris, and adulteraris; for suche (as we have said) the Civill swearde aught to punische to death: But in case thei be permitted to leve, than must the Churche, as before is said, draw the swearde whiche of God scho hath receaved, halding thame as accursed evin in thair [very] fact. The offendar being first called, and ordour of the Churche used aganis him, in the same maner as the personis that for obstinat impenitence ar publictlie excommunicat: So that the obstinat impenitent efter the sentence of excommunicatioun, and the murtherar or adulterar stand in one case as concernying the judgement of [the Churche]; that is, neathir of both may be receaved in the fellowschip of the Churche to prayeris or sacramentis, (but to heiring of the word thei may,) till first thei offer thame selfis to the Ministerie, humblie requiring the Ministeris and Elderis to pray to God for thame; and alsua to be intercessouris to the Churche, that thei may be admitted to publict repentence, and so to the fruitioun of the benefitis of Christ Jesus, distributed to the memberis of his body.
Yf this requeist be humilie maid, then may not the Ministeris refuise to signifie the same unto the Churche, the nixt day of publict preaching,[515] the Minister geving exhortatioun to the Churche to pray to God to performe the work whiche he appearit to have begun, wirking in the heart of the offendare unfeyned repentence of his grevous cryme, and the sence[516] and fealing of his great mercy, by the operatioun of his Holie Spirit. Thairefter ane day aucht publictlie to be assignit unto him to gif oppin confessioun of his offence and contempt, and sa to mak ane publict satisfactioun to the Churche of God. Whiche day the offenderis must appeare in presence of the hoill Churche, and with his awin mouthe dampne his awin impietie, publictlie confessing the same; desiring God of his grace and mercy, and his congregatioun, that it will please thame to accept him in thair societie, as before is said. The Minister must examinat him diligentlie whethir he find a haitrent and displesour of his syn, alsweill of his cryme as of his contempt:[517] whiche yf he confesse, he must travell with him, to se what hope he hath of Goddis mercy.
And gif he find him reasonabillie instructed in the knawledge of Christ Jesus, in the virtu of his death; than may the Minister confort him by Goddis infallibill promisses, and demand of the Churche yf thei be content to resave that creature of God, whome Sathan before have drawin in his nettis, in the societie of thair body, seing that he declairis him self penitent. Whiche yf the Churche grant, as thai may not justlie deny the same, than aught the Minister in publict prayer to commend him to God, confesse the syn of that offendar, and of the whole[518] Churche, desiring mercy and grace for Christ Jesus saik. Whiche prayer being endit, the Minister aught to exhort the Churche to resave that penitent brothir in thair favouris, as thay require God to resave thame selfis, whan thay have offendit; and in signe of thair consent, the Elderis and cheaf men of the Churche sall tak the penitent by the hand, and one or two in name of the whole shall kiss and imbrace him with all reverence and gravitie, as a member of Christ Jesus.
Whiche being done, the Minister shall exhort the reconcilled[519] to tak diligent heid in tymes cuming, that Sathan trap him nocht in suche crymes, admonissing him that he will nocht cease to tempt and trye [by] all meanis possibill to bring him frome that obedience whiche he hath gevin to God, and to the ordinance of his Sone Christ Jesus. The exhortatioun being ended, the Minister aught to gif publict thankis unto God for the conversioun of that thair brothir, and for the benifittis quhilk we resave by Jesus Christ, praying for the increase and continewance of the same.
Yf the penitent, efter that he have offered him self to the Ministerie, or to the Churche, be fund ignorant in the principall pointis of oure religioun, and cheaflie in the article of Justificatioun, and of the office of Christ Jesus, than aucht he to be exactlie instructed before he be receaved: For ane mocking of God it is to receave thame in repentence, who knoweth not whairin standis thair remeid, whan thai repent thair syn.
III. Personis subject to Discipline.
CONSENTED TO LIKEWISE
To Discipline must all Estaitis within this Realme be subject, yf thay offend,[520] alsweil the Reullaris as thay that are reulit; yea and the Preachearis thame selfis, alsweill as the poorest within the Churche. And becaus the eye and mouth of the Churche aught to be most single and irreprehensibill, the life and conversatioun of the Ministers aucht most diligentlie to be tryed. Whairof we shall speake, efter that we have spokin of the electioun of Elderis and Deaconis, who must assist the Ministeris in all public effaires of the Churche, &c.[521]
The Eyght Heid, tuiching the Electioun off Elderis and Deaconis, &c.[522]
Men of best knawledge in Goddis word, of cleanest life, men faithfull, and of most honest conversatioun that can be fund in the Churche, must be nominated to be in electioun; and the names of the same must[523] be publictlie red to the whole Kirk by the Minister, geving thame advertisement, that frome amongest these must be chosin Elderis and Deaconis. Yf anye of the nominated be noted with publict infamye, he aught to be repelled; for it is not seamlie that the servand of corruptioun shall have authoritie to judge in the Churche of God. Yf anye man knowis utheris of better qualiteis within the Churche then these that beis nominated, lat thame be put in electioun, that the Church may have the choise.
WHAT CHURCHES MAY BE JOYNED LAT THE POLECIE JUDGE.
Yf churcheis[524] be of smaller nomber than that Seniouris and Deaconis can be chosin frome amangis thame, then may thay weill be joyned to the nixt adjacent Churche: For the pluralitie of churcheis, without ministeris and ordour, shall rathir hurt than edifie.
The electioun of Elderis and Deaconis aught to be used everie yeare once, (whiche we judge to be most convenient the first day of August;) least that by long continuance of suche officiaris, men presume upoun the libertie of the Churche. It hurtis not that one man be reteaned in office mo yearis than one, so that he be appointed yearlie, by common and fre electioun; provideit alwayes, that the Deaconis, thesauraris, be not compelled to receave the office againe for the space of three yearis.
How the voitis and suffreigeis may be best receaved, so that everie man may gyf his vote frelie, everie severall Churche may tack such ordour as best seameth to thame.
The Elderis being elected, must be admonischeit of thair office, which is to assist the Minister in all publict effares of the Churche; to wit, in judgeing and decernyng[525] causses; in geving of admonitioun to the licentious lever; in having of respect to the manneris and conversatioun of all men within thair charge; for by the gravitie of the Seniouris aught the licht and unbridillit life of the licentious be corrected and bridillit.
Yea, the Seniouris aught to tak heyde to the life, manneris, deligence, and studye of thair Ministeris. Yf he be worthie of admonitioun, thei must admonische him; of correctioun, thei must correct him: And yf he be worthy of depositioun, thay with consent of the Churche and Superintendent may depose him, so that his cryme so deserve. Yf a Minister be licht in conversatioun, by his Elderis and Seniouris, he aught to be admonisched. Yf he be negligent in studie, or one that vaketh not upoun his charge and flocke, or one that proponeth not frutefull doctrine, he deservith scharpear admonitioun and correctioun. To the whiche yf he be fund stubburne and inobedient, than may the Seniouris of one Churche complaine to the Ministerie of the two nixt adjacent churcheis, whaire men of greater gravitie are; to whois admonitioun yf he be fund inobedient, he aught to be discharged frome his ministerie till his repentence appeare, and a place be vaking for him.
Yf any Minister be deprehendit in any notable cryme, as huredome, adulterie, murther, man-slauchter, perjurie, teaching of heresie, or ony such as deserve death, or [that] may be ane note of perpetuall infamye, he aught to be deposed for ever. By Heresie, we meane pernitius doctrine planelie taught, and obstinatlie defended, aganis the foundatioun and principallis of our faith: and such a cryme we juge to deserve perpetuall depositioun frome the ministrie; for most dangerus we know it to be, to commit the flock to ane man infected with the pestilence of heresye.
Some crymes deserve depositioun for ane tyme, and whill the persoun gyf declaratioun of gretar gravitie and honnestie: as yf a minister be deprehendit dronk, in brawling or fechting, ane oppin sklanderar, ane infamer of his nychtbour, factious and sawar of discord, be may be commandit to cease from his ministrie, till he declair the signis of repentence; upoun the whiche, the Churche sall abide him the space of twentye dayis or farther, as the Churche shall think expedient, before that thay proceed to ane new electioun.
Everie inferiour Churche shall by one of thair Seniouris and one of thair Deaconis, onis in the year, notifie unto the ministerie of the Superintendentis churche, the life, maneris, studye, and deligence of thair Ministeris, to the end that the discretioun of some may correct the lenitie of otheris.
Not onlie may the life and maneris of the Ministeris cum under censure and judgement of the Churche, bot also of thair wiffes, children, and familie; judgement must be tackin, that he neather live riotuslie, neathir yit avaritiuslie; yea, respect must be had how thay spend the stipend appointed to thair leving. Yf ane reasonabill stypend be appointed, and thay leve avariciuslie, thai must be admonisched to live so as thay resave; for as excesse and superfluitie is nocht tollerabill in ane minister, so is avarice and the cairfull sollicitude of money and geir[526] utterlie to be damned in Christis servandis, and especialie in those that are fed upoun the charge of the Church. We judge it unseamlie and not tollerabill that ministeris shall be burdeit in commoun aill-housses or tavernis.
Neathir yit must ane Minister be permitted to frequent and commonlie hant the Court, onless it be for a time, when he is eathir send be the Churche, eathir yit called for by the Authoritie for his counsall and judgement. Neathir yit must he be one of the counsall in Civill effaires, be he never judgeit so apt for that purpose; but eathir must he cease frome the ministerie (whiche at his awin plesour he may not do,) or ellis from bearing charge in Civill effaires, onles it be to assist the Parliament yf he be[527] called.
The office of the Deaconis, as is before declared, is to receave the rentis, and gadder the almous of the Churche, to keip and distribute the same, as by the ministerie of the Kirk shall be appointed. Thay may also assist in judgement with the Ministeris and Elderis, and may be admitted to read in the assemblie yf thei be required, and be fund abill thairto.
The Elderis and Deaconis, with thair wiffeis and houshaldis must be under the same censure that is prescribit for the Ministeris: for thay must be cairfull over thair office; and seing that thay ar judgeis to the maneris of uthiris, thair awin conversatioun aught to be irreprehensible: Thay must be sober, humill, luifaris and interteinaris of concord and peace; and, finalie, thay aught to be the exempill of godlines till otheris. And yf the contrarie thairof appeare, thay must be admonisched by the Minister, or by some of thair brethren of the ministerie, yf the falt be secreit; and gif it be oppin and knawin, it must be rebucked before the ministerie, and the same ordour keipit against the Seniour or Deacon, that before is describit aganis the Minister.
We think it nott necessarie that ony publict stypend shall be appointed, eathir to the Elderis, or yit to the Deaconis, becaus thair travell contineuis bot for ane yeare; and alsua becaus that thay are not so occupyed with the effares of the Churche, but that reasonabillie thay may attend upoun thair domesticall besynes.
The Nnyt Heade, concernyng the Polecie of the Churche.[528]
Polecie we call ane exercise of the Churche[529] in suche thingis as may bring the rude and ignorant to knawledge, or ellis inflambe the learned to greater fervencie, or to reteane the Churche in gude ordour. And thairof thair be two sortis: the one utterlie necessarie; as that the word be treulie preched, the sacramentis richtlie ministrat, common prayeris publictlie maid; that the children and rude personis be instructed in the cheaf pointis of religioun, and that offences be corrected and punisched; these thingis, we say, be so necessarie, that without the same thair is no face of ane visible Kirk. The other is proffitable, bot not of mere necessitie; as, that Psalmes suld be sung; that certane placis of the Scripturis suld be red whan thair is no sermon; that this day or that day, few or many in the weeke, the churche suld assemble. Off these and suche utheris we can not se how ane certane ordour can be establisched. For in some churcheis the Psalmes may be convenientlie sung; in utheris, perchance, thay can not. Some churcheis may convene everie day; some thryise or twise in the weeke; some perchance bot onis. In these and such like must everie particular Churche, by thair awin consent, appoint thair awin Polecie.
In greit Tounis we think expedient that everie day thair be eathir Sermon, or ellis Common Prayeris, with some exercise of reiding the Scripturis. What day the publict Sermon is, we can neathir require or gretlie approve that the Commoun Prayeris be publictlie used, least that we shall eathir fostar the peple in superstitioun, wha come to the Prayeris as thay come to the Messe; or ellis give thame occasioun to think that those be no prayeris whiche ar maid before and efter Sermon.
In everie notable Toun, we require that one day besydis the Sunday, be appointed to the Sermone and Prayeris; whiche, during the tyme of Sermone, must be keipit fre frome all exercise of laubour, alsweill of the maister as of the servandis. In smaller tounis, as we have said, the commoun consent of the Churche must put ordour. But the Sunday must straitlie be keipit, both before and efter noon, in all tounis. Before noon, must the word be preached and sacramentis ministered, as also Mariage solempnissed, yf occasioun offer: After noon must the young children be publictlie examinated in thair Catechisme in audience of the pepill, in doing whairof the Minister must tak gret deligence, alsweill to cause the Pepill to understand the questionis proponed, as the ansueiris, and the doctrine that may be collected thairof. The ordour[530] and how much is appointed for everie Sunday, is alreaddy distinctit in oure buke of Common Ordour;[531] whiche Catechism is the most perfite that ever yit was used in the Churche. At efter noon also may Baptisme be ministered, whan occasioun is offered of great travell before noon. It is also to be observit, that prayeris be used at after noon upoun the Sunday, whair thair is neathir preching nor catechisme.
It apperteaneth to the Policie of the Churche to appoint the tymes whan the Sacramentis shall be ministered. Baptisme may be ministrat whensoever the word is preached; but we think it more expedient, that it be ministered upoun the Sunday, or upoun the day of prayeris, onlie after the sermon; partlie to remove this gross errour by the which many deceaved, think[532] that children be dampned yf thay die without Baptisme; and partlie to mak the people assist the administratioun of that sacrament with greater reverence than thei do.[533] For we do see the people begyn alreddie to wax weary be reasoun of the frequent repetitioun of those promisses.
Foure tymes in the yeare we think sufficient to the administratioun of the Lordis Tabill, which we desire to be distincted, that the superstitioun of tymes may be avoided so far as may be. Your Honouris ar nocht ignorant how superstitiouslie the people ryn to that actioun at Pasche, evin as [if] the tyme gave virtue to the Sacrament; and how the rest of the hoill yeare thai ar cairles and negligent, as [if] that it apperteaneth not unto thame but at that tyme onlie. We think thairfore most expedient, that the first Sunday of Marche be appointed for one [time]; the first Sunday of Junij for ane uther; the first Sunday of September for the thrid; and the first Sunday of December for the fourt. We do not deny but that any severall churche, for reasonable causses, may change the tyme, and may minister ofter; but we study to suppresse[534] superstitioun. All Ministeris must be admonisched to be more cairfull to instruct the ignorant than readdie to satisfie[535] thair appetiteis, and more scharp in examinatioun then indulgent, in admitting to that great Mysterie[536] such as be ignorant of the use and virtu of the same: and thairfore we think that the administratioun of the Table aught never to be without that examinatioun pass before, especiallie of those whose knawledge is suspect. We think that none ar apt to be admitted to that Mysterie who can not formalie say the Lordis Prayer, the Articles of the Beleif, and declair the soume of the Law.[537]
Farthir, we think it a thing most expedient and necessarie, that everie Churche have a Bibill in Inglische, and that the people be commanded to convene to heir the plane reiding or interpretatioun of the Seripturis, as the Churche shall appoint; that be frequent reiding this gross ignorance, whiche in the cursit Papistrie hath overflowne all, may partlie be removit. We think it most expedient that the Seripturis be red in ordour, that is, that some one buke of the Auld and the New Testament be begun and ordourlie red to the end. And the same we judge of preching, whair the Minister for [the] maist part remaneth in one place: For this skipping and divagatioun frome place to place of the Scripture, be it in reiding, or be it in precheing, we judge not so proffitabill to edifie the Churche, as the continewall following of ane text.
Everie Maister of houshald must be commandit eathir to instruct, or ellis caus [to] be instructed, his children, servandis, and familie, in the principallis of the Christiane religioun; without the knawledge whairof aught none to be admitted to the Tabill of the Lord Jesus: for suche as be so dull and so ignorant, that thei can neathir try thame selfis, neathir yit know the dignitie and misterie of that actioun, can not eat and drink of that Tabill worthelie. And thairfore of necessitie we judge it, that everie yeare at least, publict examinatioun be had by the Ministeris and Elderis of the knawledge of everie persoun within the Churche; to wit, that everie maister and maistres of houshald cum thame selvis and thair familie so many as be cum to maturitie, before the Ministeris and Elderis, to gyf confessioun of thair faith, and to ansueir to such cheaf points of Religioun as the Ministeris shall demand. Such as be ignorant in the Articulis of thair Faith;[538] understand not, nor can not rehearse the Commandimentis of God; knaw not how to pray; neathir whairinto thair richtuousnes consistis, aught not to be admitted to the Lordis Tabill. And gif thay stuburnlie continew,[539] and suffer thair children and servandis to continew in wilfull ignorance, the discipline of the Churche must proceid against them unto excommunicatioun; and than must the mater be referred to the Civill Magistrat. For seing that the just levith be his awin faith, and that Christ Jesus justifieth be knawledge off him self, insufferable we judge it that men shall be permitted to leve and continew in ignorance as memberis of the Churche of God.[540]
Moreover, men, wemen, and children wald be exhorted to exercise thame selvis in the Psalmes, that when the Churche convenith, and dois sing, thai may be the more abill togither with commoun heart and voice to prayse God.
In private housses we think it expedient, that the most grave and discreate persoun use the Commoun Prayeris at morne and at nycht, for the confort and instructioun of uthiris. For seing that we behald and se the hand of God now presentlie striking us with diverse plagues, we think it ane contempt of his judgementis, or ane provocatioun of his anger more to be kendillit against us, yf we be not movit to repentence of oure formar unthankfulnes, and to earnist invocatioun of His name, whois onlie power may, (and great mercy will,) yff we unfeynedlie convert unto him, remove from us these terribill plagues whiche now for our iniquiteis hing oure our headis. "Convert us, O Lord, and we shall be converted."
For Preacheing,[541] and Interpreting off Scripturis, &c.
1 Cor. 14:29
To the end that the Churche of God may have a tryell of mennis knawledge, judgementis, gracis, and utterancis; and also, that suche as somewhat have proffited in Goddis worde, may from tyme to tyme grow to more full perfectioun to serve the Churche, as necessitie shall require: it is most expedient that in everie Toune, whaire Schollis and repair of learned Men ar, that thair be one certane day everie weake appointed [to] that Exercise, which Sanct Paull calleth prophecieing; the ordour whairof is expressed by him in these words: "Let two or thre propheitis speik; and lat the rest judge: But yf any thing be reveilled to him that sitteth by, lat the formar keip silence: [For] ye may, one by one, all prophecie, that all may learn, and all may receave consolatioun. And the Spreittis (that is, the judgementis) of the Propheitis, are subject to the propheitis." Off whiche wordis of the Apostle, it is evident that in Corinthus, whan the Churche did assemble[542] for that purpose, sum place of Scripture was red; upoun the whiche, first one gyf his judgement to the instructioun and consolatioun of the auditouris; after whome did one uthir eathir conferme what the formare had said, or did add what he had omitted, or did gentillie correct or explane more properlie whair the hoill veritie was not reveilled to the formar. And in case sum thingis war hid frome the one and frome the uthir, libertie was gevin to the thrid to speik his judgement for edificatioun of the Churche. Above the whiche nomber of three, (as appereth,) thay passed not, for avoiding of confusioun.
These Exercisses, we say, ar thingis most necessarie for the Churche of God this day in Scotland; for thairby (as said is) shall the Churche have judgement and knawledge of the gracis, giftis, and utterances of everie man within thair awin body; the simple, and suche as have sumwhat proffited, shall be encurageit dalie to study and proceid in knawledge; the Churche shall be edifyed; (for this Exercise must be patent to suche as list to heir and learne,) and everie man shall have libertie to utter and declair his mynd and knawledge to the confort and edificatioun of the Churche.
But least that of a profitable Exercise mycht aryise[543] debate and strife, curiouse, peregryne and unprofitable questionis ar to be avoided. All interpretatioun disaggreing from the principallis of oure faith, repugnyng to cheritie, or that standis in plane contradictioun to ony uthir manifest place of Scripture, is to be rejected. The Interpretour in that exercise, may nocht tack to him self the libertie of ane publict Precheour, yea, althocht he be a Minister appointed; but he must bind him self to his text, that he enter not by disgressioun in explanyng commoun places. He may use no invective in that exercise onles it be with sobrietie in confuting heresyes. In exhortationis or admonitionis he must be schorte, that the tyme may be spent in oppenyng of the mynd of the Holy Ghost in that place; in following the fyle[544] and dependence of the text, and in observing suche notes as may instruct and edifie the auditour. For avoyding of contentioun, neathir may the interpretour, neathir yit any of the assemblie, move any questioun in oppen audience, whairto him self is not content[545] to geve resolutioun without reasoning with any other; but everie man ought to speik his awin judgement to the edificatioun of the Churche.
Yf any be noted with curiositie, or bringyng in any strange doctrine, he must be admonished by the Moderatouris, the Ministeris and Eldaris, immediatlie after that the interpretatioun is ended. The hoill memberis,[546] and nomber of thame that ar of the Assemblie, ought to convene togetther, whair examinatioun should be had, how the persones that did interprete did handle and convey the mater; thei thame selffis being removed till every man have gevin his censure; after the whiche, the persones being called, the faultes (yf any notable be found) ar noted, and the persone gentillie admonished. In that last Assemblie all questionis and dowtis, (yf any arryise,) should be resolved without contentioun.
The Ministeris of the Paroche churches to Landwarte, adjacent to everie cheaf toune, and the Readaris, gif thai have any gift of interpretatioun, within sex myles must assist and concur to those that prophecie within the townes; to the end that thei thame selves may eather learne, or ellis utheris may learne be thame. And moreover, men in whome ar supposed any giftis to be, which mycht edifie the Churche yf thei war weall apply ed, must be charged by the Ministeris and Eldaris to joyne thame selfis with that sessioun and cumpany of Interpretouris, to the end that the Churche may judge whether thei be able to serve to Goddis glorie, and to the proffeit of the Churche in the vocatioun of Ministeris or not. And yf any be found disobedient, and not willing to communicat the giftis and spirituall graces[547] of God with thair brethren, after sufficient admonitioun, discipline must procead against thame; provided that the Civile Magistrate concur with the judgement and electioun of the Churche. For no man may be permitted to leave[548] as best pleasseth him within the Churche of God; but everie man must be constrayned, by fraterall admonitioun and correctioun, to bestow his laubouris, when of the Churche thei ar required, to the edificatioun of otheris.
What day in the week is most convenient for that exercise, and what bookes of the Scripturis salbe most profitable to be red, we refer to the judgment of everie particulare Churche, we meane, to the wisdome of the Ministeris and Eldaris.
Of Mariage.[549]
Becaus that Mariage, the blessed ordinance of God, in this cursed Papistrie hath partlie bene contempned; and partlie hath bene so infirmed, that the personis conjoyned could never be assured of continewance,[550] yf the Bischoppis and Prelattis list to dissolve the same; we have thocht goode to schaw oure judgmentis how such confusioun in tymes cuming may be best avoyded.
And first publict inhibitioun must be maid, that na personis under the power and obedience of otheris; suche as sonnes and dochteris, [and] these that be under curatouris, neather men nor wemen, contract Mariage privelie and without knawledge [of their parents, tutors, or curators, under whose power they are for the time:][551] whiche yf thei do, the censure and discipline of the Churche to procead against thame. Yf the sone or dowghter, or other, have thair hearte tweiched with desyre of mariage, thei ar bound to geve that honour to the parentis that thei oppin unto thame thair affectioun, askyng of thame counsall[552] and assistance, how that motioun, which thei judge to be of God, may be performed. Yf the father, friend, or maister, ganestand thair requeast, and have na other caus then the commoun sorte of men have; to wit, lack of guidis, or because thei ar nott so hyght-borne as thai requyre; yit must not the pairteis whose heartis ar tweiched mak ony covenant till farther declaratioun be maid unto the Churche of God. And, thairfoir, efter thei have opened thair myndis to thair parentis, or suche otheris as have charge oure thame, thei must declair it also to the Ministrie, or to the Civile Magistrat, requyring thame to travaill with thair parentis for thair consent, whiche to do thei ar bound. And yf thei, to wit, the Magistrate or Ministeris, fynd no just caus why the mariage requyred may not be fulfilled, then efter sufficient admonitioun to the father, friend, maister, or superiour, that none of thame resist the work of God, the Ministerie or Magistrat may enter in the place of the parent, and by consenting to thair just requeastis may admit thame to mariage: for the work of God aught not to be hyndered by the corrupt affectionis of worldlie men. The work of God we call, when two heartis (without filthynes befoir committit) ar so joyned, that boyth requyre and ar content to live together in that holy band of Matrimonye.
Yf any man commit fornicatioun with the woman whome he requyred in mariage, then do boyth lose this foirsaid benefite alsweall of the Churche as of the Magistrat; for neather of boyth aught to be intercessouris or advocattis for fylthie fornicatours. But the father, or neyrest friend, whose dowghter being a virgine is deflored, hath power by the law of God to compell the man that did that injurie to marie his dowghtter; or yf the father will not accept him be reassone of his offense, then may he requyre the dote[553] of his dowghter; whiche yf the offendar be nott able to pay, then aught the Civile Magistrat to punishe his body by some other punishement.
And becaus that fornicatioun, huredome, and adulterye, ar synnes most commoun in this Realme, We requyre of your Honouris, in the name of the Eternall God, that severe punishement, according as God hath commanded, be executed against suche wicked offendaris;[554] for we doubt not but suche enorme crymes[555] oppenlie committed, provoketh the wrayth of God, as the Apostle speaketh, not onlie upoun the offendaris, but also upoun suche places as whair, without punishement, thei ar committed.
AGGREIS TO THE HEAD OF MARIAGE.
But to returne to oure formar purpose: Mariage owght not to be contracted amongis personis that have no electioun for lack of understanding; and thairfoir we affirm, that bairns and infantis can nocht lauchfullie be mareid in thair minor aige, to wit, the man within fourtene yeiris of aige, and the woman within twelf yearis, at the least. Whiche yf it chance any to have bene, and have keapt thair bodyis always separat, we can not judge thame bound to adhear as man and wyiff, by reassone of that promeis, which in Goddis presence was no promeise at all. But yf in the yearis of judgment thai have embrased the one the other, then be reassone of thair last consent, thai have ratifeid that which otheris did promeise for thame in thair youth-head.[556]
In a Reformed Churche, Mariage ought nott to be secreatlie used, but in open face and publict audience of the Churche: And for avoyding of dangearis, expedient it is that the bannes be publictlie proclamed thre Sundayis, (onles the persones be [so] knawin, that no suspitioun of dangear may arise, and then may the bannes[557] be schortned at the discretioun of the Ministerie.) But in no wyse can we admitt Mariage to be used secreatlie, how honorable that ever the personis be. The Sunday befoir sermon we think most convenient[558] for mariage, and it to be used no day ellis without the consent of the hoill Ministerie.
Mariage once lauchfullie contracted, may not be dissolved at manis pleasour, as oure maister Christ Jesus doeth witnesse, onles adulterie be committed; which being sufficientlie proven in presence of the Civil Magistrat, the innocent (yf thei so requyre) ought to be pronunced frie, and the offendar aught to suffer the death as God hath commanded. Yf the Civile sweard foolischelie spair the lyeff of the offendar, yit may not the Churche be negligent in thair office, which is to excommunicat the wicked, and to repute thame as dead memberis, and to pronunce the innocent partie to be at freedome, be thei never so honourabile befoir the warld. Yf the lyfe be spared (as it ought not to be) to the offendaris, and gif the fructis of repentance of long tyme appeir in thame, and gif thai earnestlie desyre to be reconceilled with the Churche, we judge that thai may be receaved to participatioun of the Sacramentis, and of the other benefits of the Churche, (for we wold not that the Churche sould hold those excommunicat whom God absolved, that is, the Penitent.)
Yf any demand, whether that the offendar after reconciliatioun with the Churche, may not marye agane? We answer, That yf thai can not leve continent, and yf the necessitie be suche as that thai fear farther offence of God, we can not forbid thame to use the remeady ordayned of God. Yf the partie offended, may be reconcilled to the offendar, then we judge that in nowyse it shall be lauchfull to the offendar to mary any other, except the partie that befoir hath bene offended; and the solempnizatioun of the latter mariage must be in the open face of the Churche lyke as the formare, but without proclamatioun of banns.
This we do offer as the best Counsall that God geveth unto us in so doubtsome a case. But the most perfyte Reformatioun war, yf your Honouris wald give to God his honour and glorie, that ye wold prefer his expresse commandiment to your awin corrupt judgmentis, especially in punisheing of those crymes whiche he commandeth to be punished with death. For so should ye declair your selfis Godis treu and obedient officiaris, and your Commoun-wealth should be redd of innumerable trubles.
NOTA
We meane not, that synnes committed in our formar blyndnes, (whiche be almost buried in oblivioun,) salbe callit agane to examinatioun and judgment. But we requyre that the law may now and heirafter be so establisched and executed, that this ungodlie impunitie of synne have no place within this Realme. For in the fear of God we signifie unto your Honouris, that whosoever persuadeth unto you, that ye may pardone whair God commandeth death, deceaveth your saulles, and provokes you to offend Goddis Majestie.
Off Buriall.[559]
Buriall in all aiges hath bene holden in estimatioun, to signifie that the same body that was committed to the earth should not utterlie perishe, but should ryse agane. And the same we wold have keapt within this Realme, provided that superstitioun, idolatrie, and whatsoever hath proceaded of a fals opinioun, and for advantage saik, may be avoyded; as singing of Messe, Placebo, and Dirige, and all other prayeris over or for the dead, are not onlie superfluous[560] and vane, but also ar idolatrie, and do repugne to the plane Scriptures of God. For, plane it is, that everie one that dyeth, departeth eather in the fayth of Christ Jesus, or ellis departeth in incredulitie: Plane it is, that thei that depart in the treu fayth of Christ Jesus, rest frome thair laubouris, and frome death [doe] go to lyef everlasting, as by oure Maister and by his Apostle we ar taught: But whosoever departe in unbeleve or in incredulitie, shall never see lyef, but the wrayth of God abydeth upoun him. And so, we say that Prayeris for the Dead ar not onlie superfluous[561] and vane, but do expreslie repugne to the manifest Scripturis and veritie thairof.
REFERRES THIS ARTICLE TO THE JUDGMENT OF THE CHURCHE.
For avoyding all inconvenientis,[562] we judge it best, that neather singing nor reading be at the Buryall: for albeit thingis song and red may admonishe some of the leving to prepair thame selfis for death, yit shall some superstitious and ignorant personis ever think,[563] that the workis synging or reading of the levying do and may proffat the dead. And thairfoir, we think most expedient that the Dead be convoyed to the place of buriall with some honest cumpany of the Churche, without eather singing or reading; yea, without all kynd of ceremony heirtofore used, uther than that the dead be committed to the grave, with suche gravitie and sobrietie, as those that be present may seame to fear the judgmentis of God, and to hate synne, whiche is the caus of death.
ADDITIO.[564]
And yit, nochtwithstanding, we are not so precise, but that we ar content that particular Kirkis use thame in that behalf, wyth the consent of the Ministerie of the same, as thei will answeir to God, and Assemblie of the Universall Kirk gathered within the Realme.
We ar nott ignorant that some requyre ane Sermone at the Buriall, or ellis some places of Scripturis to be red, to put the leving in mynd that thei ar mortall, and that lykwyise thei must dye. Bot lett those men understand, that the sermonis whiche be daily maid, serve for that use; whiche yf men dispyse, the preaching of the[565] Funerall sermonis shall rather nureise superstitioun and a false opinioun, (as befoir is said,) then that thei shall bring suche persones to any godlie consideratioun of thair awin estaite. Attour, eather shall the Ministeris for the most parte be occupyed in preaching Funerall sermonis, or ellis thei shall have respect to personis, preaching at the buriall of the rich and honorabill, but keaping silence when the poore or dispysed departeth; and this with saif conscience can not the Ministeris do. For, seing that befoir God, thair is no respect of personis, and that thair ministerie apperteaneth to all alike, whatsoever thei do to the riche, in respect of thair ministerie, the same thei ar bound to do to the poorest under thair charge.
In respect of diverse inconvenientis, we think it neather seamlie that the Churche appointed to Preaching and ministratioun of the Sacramentis shalbe maid a place of Buriall; but that some other secreat and convenient place, lying in the most free air, be appointed for that use; the whiche place aught to be weill walled and fensed about, and keaped for that use onlie.
For Reparatioun of Churches.[566]
AGGREIT ON.
Least that the worde of God, and ministratioun of the Sacramentis, by unseamelynes of the place, come in contempt, of necessitie it is, that the Churches and places[567] whair the people aught publictlie to convene, be with expeditioun repaired in durres, wyndois, thak, and with suche preparationis within, as apperteaneth, alsweall to the majestie of the word[568] of God as unto the ease and commoditie of the people. And becaus we knaw the slouthfulnes of men in this behalf, and in all other whiche may not redound to thair privat commoditie; strait charge and commandiment must be gevin, that within a certane day the reparationis must be begune, and within another day, to be affixed by your Honouris, that thei be finished: penalteis and soumes of money must be injoyned, and without pardone taken from the contempnaris.
The reparatioun would be according to the possibilitie and nomber of the Churche.[569] Everie Churche must have durres, cloise wyndoes of glass, thak or sclait able[570] to withhold raine, a bell to convocat the people together, a pulpite, a basyn for baptisme, and tables for the ministratioun of the Lordis Suppar. In greater churches, and whair the congregatioun is great in number, must reparatioun be maid within the Churche for the quiet and commodious receaving of the people. The expensses to be lyfted partlie of the people, and partlie of the teindis, at the consideratioun of the Ministerie.
For Punishment of those that prophane the Sacramentis and do contempt the Word of God, and Dare presume to minister thame, not being thairto lauchfullie called.[571]
As Sathan hath never ceassed frome the begyning to draw mankynd in one of two extremiteis, to wit, that men should eathir be so ravished with gazing upoun the visible creaturis, that forgetting the caus why thai war ordeyned,[572] thai attributed unto thame a vertew and power which God hath not granted unto thame; or ellis that men should sa contempne and dispyse Godis blessed ordinance and holy institutionis, as [if] that neathir in the rycht use of thame war thair any proffeit, neathir yit in thair prophanatioun war thair any danger. As this wyese, we say, Sathan hath blynded the most parte of mankynd from the begyning; so doubt we not, but that he will stryve to continew in his malice evin to the end. Oure eyis have seane, and presentlie do see the experience of the one and of the other. What was the opinioun of most parte of men, of the Sacrament of Christis bodie and bloode, during the darknes of superstitioun, is not unknawin, how it was gazed upoun, kneeled unto, borne in processioun, and finallie wirschipped and honored as Christ Jesus him selve. And so long as Sathan mycht thane reteane man in that damnable idolatrie, he was quyet, as one that possessed his kingdome of darknes peceablie. But since that it hath pleased the mercyis of God to reveill unto the unthankfull world the lyght of his wourd, the rycht use and administratioun of his sacramentis, he assayis man upoun the contrarie parte. For whair, (not lang ago,) men stude in suche admiratioun of that idoll in the Messe, that none durst presume to have said the Messe, but the foirsworne schavin sorte, the beastis marked men some dar now be so bald; as without all convocatioun, to minister, (as thai suppoise,) the treu sacramentis in open assemblies; and some idiottis, (yit more wickedlie and more imprudentlie,) dar counterfeit in thair housses that which the treu Ministeris do in the open congregatioun; thei presume, (we say,) to do it in housses without reverence, without word preached, and without Minister, other then of companioun to companioun.[573] This contempt proceideth, no doubt, from the malice and craft of that Serpent who first deceaved man, of purpoise to deface the glory of Christis evangell, and to bring his blessed sacramentis in a perpetuall contempt. And farther, your Honouris may clearlie see how proudlie and stubburnlie the most parte despyse the Evangell of Christ Jesus offered unto you; whome onles that scharplie and stoutlie ye resist, we meane alsweill the manifest dispysar as the prophanare of the sacramentis, ye shall fynd thame pernitious ennemyes or it be long. And thairfoir, in the name of the Eternall God, and of his Sone Christ Jesus, we require of your Honouris, that, without delay, strait Lawis be maid against the one and the other.
OPTIMA COLLATIO.
We dare not prescribe unto you what penalties shalbe required of suche: But this we fear not to affirme, that the ane and the other deserve death; for yf he which doeth falsefye the the seall, subscriptioun, or coynzie of a king is adjudged worthy of death; what shall we think of him who planlie doeth falsefye the Seallis of Christ Jesus, Prince of the Kingis of the earth? Yf Darius pronunced, that a bauk[574] should be taken frome the house of that man, and he him self hinged upoun it, that durst attempt to hinder the re-edificatioun[575] of the materiall Temple, What shall we say of those that contempteouslie blaspheme God, and manifestlie hynder the [spirituall] Temple of God, which is the saullis and bodyis of the elect, to be purged by the treu preaching of Christ Jesus, from the superstitioun and damnable idolatrie in which thai have bene of long plunged and holdin captive? Yf ye, (as God forbid,) declair your selfis cairless ower the treu Religioun, God will not suffer your negligence unpunished. And thairfoir, moir earnestlie require we, that strait lawis may be maid against the stubburne contempnaris of Christ Jesus, and against such as dare presume to minister his Sacramentis, not ordourlie called to that office, least that whill thair be none found to ganestand impietie, the wrayth of God be kindilled against the hoill.
The Papisticall Preastis have neather power nor authoritie to minister the Sacramentis of Christ Jesus; becaus that in thair mouth is not the sermon of exhortatioun. And thairfoir, to thame most strait inhibitioun be maid, notwithstanding any usurpatioun whiche thai have had in that behalf in the tyme of blyndnes:[576] It is neathir the clipping of thair crownes, the crossing[577] of thair fingaris, nor the blowing of the dum doggis, called the Bischopis, neathir yit the laying on of thair handis, that maketh thame treu Ministeris of Christ Jesus. But the Spreit of God inwardlie first moving the heartis to seke[578] Christis glorie and the proffeit of his Churche, and thaireftir the nominatioun of the People, the examinatioun of the learned, and publict admissioun, (as befoir is said,) maikis men lauchfull Ministeris of the wourd and sacramentis. We speak of ane ordinarie vocatioun, whare churches ar reformed, or at least tend to reformatioun,[579] and not of that which is extraordinarye, when God by him self, and by his only power, raseth up to the Ministerie such as best pleaseth his wisdome.
The Conclusioun.
Thus have we, in these few Headis, offered unto youre Honouris oure judgmentis, according as we war commanded, tueching the Reformatioun of thingis which heirtofoir have altogidder bene abused in this curssed Papistrie. We doubt not but some of oure Petitionis shall appear strange unto you at the first sight. But yf your Wisdomes deaplie considder, that we must ansuer not onlie unto men, but also befoir the throne of the Eternall God, and of his Sone Christ Jesus, for the counsall which we geve in this so grave a mater; your Honouris shall easilie considder, that more assured it is till us to fall in the displeasour of all men in earth, then to offend the Majestie of God, whose justice can not suffer flatteraris and deceitfull Counsalouris unpunished.
That we require the Churche to be set at suche libertie, that scho neathir be compelled to fead idill bellyes, neathir yit to susteane the tyrannye which heirtofoir by violence hath bene manteaned, we know will offend many. But yf we should keape silence heirof, we ar most assured to offend the just and rychteous God, who by the mouth of his Apostle hath pronunced this sentence:—"He that lauboreth nott, let him not eat." Yf we in this behalf, or in any other, requyre or ask any [other] thing, than by Goddis expressed commandiment, by equitie and good conscience ye ar bound to grant, lett it be noted, and after repudiat; but yf we require nothing which God requyreth not also, let your Honouris tack head, how ye ganestand the charge of him whose hand and punishment ye can not eschape.
Yf blynd affectioun rather lead you to have respect to the sustentatioun of those your carnall Freindis, who tyrannouslie have impyred above the poor flock of Christ Jesus, than that the zeall of Goddis glorie provock and move you to sett his oppressed Churche at fredome and libertie, we fear your scharpe and suddane punischmentis, and that the glorie and honour of this interpryse be reserved unto otheris.
And yitt shall this oure judgment abyd to the Generationis following for a monument and witness, how lovinglie God called you and this Realme[580] to repentance, what counsallouris God send unto you, and how ye [have] used the same. Yf obedientlie ye hear God now calling, we doubt not but he shall hear you in your greatest necessitie. But yf, following youre awin corrupt judgmentis, ye contempt his voice and vocatioun, we ar assured that your formare iniquitie, and present ingratitude, shall togither crave just punishment frome God, who can not long delay to execute his most just judgmentis, when, after many offenses and long blyndness, grace and mercy offered is contemptuouslie refused.
God the Father of oure Lord Jesus Christ, by the power of his Holy Spreit, so illuminat your heartis, that ye may clearlie see what is pleasing and acceptable in his presence; so bow the same till his obedience, that ye may prefer his reveilled will to your awin affectionis; and so strengthen you by the spreit of fortitude, that boldlie ye may punishe vyce, and maintene virtue within this Realme, to the praise and glorie of his Holy name; to the conforte and assurance of your awin Consciences, and to the consolatioun and good example of the Posteriteis following. Amen. So be it.
By your Honouris
Most humble Servitouris, etc.
Frome Edinburgh,
The 20 of Maij 1560.
Act of Secreit Counsall, xxvii Januarii, Anno &c., lxo.[581]
We, quhilkis hes subscryvit thir Presentis, haveand avysit with the Articles heirin specifeit, as is abone mentionat fra the begynning of this Book, thinkis the samin good, and conforme to Goddis Word in all pointis; conforme to the Notes and Additionis thairto eikit; and promittis to sett the samin fordwarte at the uttermost of oure poweris: Providing that the Bischoppis, Abbotis, Priouris, and otheris Prelattis and beneficit men, quhilkis ellis hes adjonit thame to us, bruik the reveneues of thair benefices during thair liftymes, thei susteanand and uphaldand the Ministerie and Ministeris, as is herein specifeit, for preaching of the Word, and ministering of the Sacramentis of God.
(Sic Subscribitur.)
James.[582]
James Hammylton.[583]
Ard. Ergyll.[584]
James Stewart.[585]
Rothess.[586] James Haliburton.[587]
R. Boyd.[588]
Alexr}. Campbell, Dene of Murray.[589]
Villiam OF Culros.[590]
Maister Alexr. Gordoun.[591]
Bargany Younger.[592]
Andro Ker of Fawdonsyd.[593]
T. Scott of Hanyng.[594]
Johne Lokhart of Barr.[595]
George Corrie of Kelwod.[596]
Johne Schaw of Halie.[597]
Andro Hammyltoun of Lethame.[598]
Glencarn.[599]
Uchiltrie.[600]
Sanquhar.[601]
Sanctjohns.[602]
William Lord Hay.[603]
Drumlangrike.[604]
Conyghamheid.[605]
Johne Maxwell.[606]
George Fentoun of that Ilk.[607]
Lochinware.[608]
According to Knox, (see page 129,) who is followed by Calderwood, Petrie, Spotiswood, and other writers, in addition to the above Subscribers to the Book of Discipline, there were,
William, Earl Marischall.
John, Earl of Menteith.
James, Earl of Morton, (afterwards Regent.)
John, Lord Lindesay of the Byris.
Patrick Master of Lindesay.
Sir Alexander Stewart, Younger of Garlies, (who was
slain at Stirling in September 1571.)
THE FOURT BOOK OF THE PROGRESSE AND CONTINUANCE OF TREU RELIGIOUN WITHIN SCOTLAND.
In the former Bookis,[609] gentill Reidar, thou may clearlie see how potentlie God hath performed, in these our last and wicked dayis, alsweall as in the aiges that have passed befoir us, the promisses that is maid to the servandis of God, by the propheite Esais, in these wordis:—"Thei that waite upoun the Lord shall renewe thair strenth; thei sall lift up the wynges as the egles: thei shall runne, and not be wearie; thei shall walke, and not fainte." This promeise, we say, suche as Sathan hath not utterlie blyndit may see performed in us, the professouris of Christ Jesus, within this Realme of Scotland, with no les evidencye, than it was in any aige that ever have passed befoir us. For what was oure force? What was our nomber? Yea, what wisdome or warldlie pollicey was into us, to have brought to ane goode end so great ane interpryse? Oure verray enemyes can bear witnesse. And yit in how great puritie God did establisse amanges us his treu Religioun, alsweall in doctrine as in ceremonyes! To what confusion and fear war idolateris, adulteraris, and all publict transgressoris of Goddis commandimentis, within short tyme brought? The publict ordour of the Churche,[610] yet by the mercy of God preserved, and the punishmentis executed against malefactouris, can testifie unto the world. For as tueching the doctrine taught by our Ministeris, and as tueching the administratioun of Sacramentis used in our Churches, we ar bold to affirme, that thair is no realme this day upoun the face of the earth, that hath thame in grettar puritie;—yea, (we mone speak the treuth whomesoever we offend,) thair is none (no realme, we meane) that hath thame in the lyek puritie: For all otheris (how synceare that ever the doctrine be, that by some is taught,) reteane in thair churches, and the ministeris thairof, some footsteppis of Antichrist, and some[611] dreggis of Papistrie;[612] but we (all praise to God alone) have no thing within oure Churches that ever flowed frome that Man of synne: And this we acknowledge to be the strenth gevin unto us by God, because we esteamed nott our selves wyise in oure awin eyes, but understanding our hoill wisdome to be but meare foolishnes, befoir [the Lord] our God, layed it asyd, and followed onlie that whiche we fand approved by him self.
THE FIRST PETITIOUN OF THE PROTESTANTIS OF SCOTLAND.
In this poynt could never our enemyes caus us to fainte, for Our first Petitioun was, "That the reverent face of the primitive and apostolick Churche should be reduced agane to the eyes and knowledge of men."[613] And in that poynt, we say, our God hath strenthened us till that the work was finished, as the world may see. And as concerning the suppressing of vice, yea, and of the abolishing of all suche thingis as myght nureise impietie within the Realme, the actes and statutis of the principale Townes reformed will yitt testifie: For what adulterar, what fornicatour, what knawin messe-mongare, or pestilent Papist, durst have been seen in publict, within any reformed town within this Realme, befoir that the Quene arryved? And this victorie to his wourde, and terrour to all fylthie lyvaris, did oure God wirk by such as yit leave and remaine witnesses (whither thei will or not) of the foirsaid workis of our God. We say, our God suffered none of those whome he first called to the battell, to perishe or to fall, till that he maid thame victouris of thair ennemyes: For evin as God suffered none of those whome he called frome Egypt to perishe in the Red Sea, how fearfull that ever the danger appeared; so suffered he none of us to be oppressed, nor yit to be takkin from this lyeff, till that mo Pharaoes then one war drowned, and we set at fredome, without all dangear of our ennemyes; to lett boyth us and our posteritie understand, that suche as follow the conducting of God can not perishe, albeit that thei walked in the verray schaddo of death.
THE CAUS OF THE TRUBILLIS OF THE KIRK WITHIN SCOTLAND FLOWED FROME THE COURTEIRS THAT SEEMED TO PROFESS THE EVANGELL.[614]
But frome whence (allace) cumeth this miserable dispersioun of Goddis people within this Realme, this day, Anno 1566, in Maij?[615] And what is the cause that now the just is compelled to keap silence? good men ar banished, murtheraris, and such as ar knowin unworthie of the commoun societie, (yf just lawis war put in deu executioun,) bear the hoill regiment and swynge within this Realme? We answere, Becaus that suddandlie the most parte of us declyned from the puritie of Goddis word, and began to follow the warld; and so agane to schaik handis with the Devill, and with idolatrie, as in this Fourte Booke we will hear.
For whill that Papistis war so confounded, that none within the Realme durst more avow the hearing or saying of Messe, then the theavis of Lyddesdaill durst avow thair stowth in presence of ane upryght judge, thair war Protestants found, that eschamed not at tables, and other open places, to ask, "Why may nott the Queyn have hir awin[616] Messe, and the forme of hir Religioun? What cane that hurte us or our Religioun?" And from these two, "Why" and "What," at lenthe sprange out this affirmative, "The Quenis Messe and hir Preastis will we manteine: this hand and this rapper sall feght in thair defence, etc."
The inconvenientis war schawin, both by tongue and pen; but the advertissaris war judged to be men of unquyet spreatis. Thair credytt was defaced at the handis of suche as befoir war not eschamed to have used thair counsall, in materis of greattar importance then to have resisted the Messe. But then, my Lord, my Maister, may nott be thus used: he hes that honour to be the Quenis brother; and thairfoir we will that all men shall understand that he man tender her as his sister; and whosoever will counsall him to displease her, or the least that apperteanes unto hir, shall not find him thair freind; yea, thei ar worthy to be hanged that wald so counsall him, etc.
THE CORRUPTIOUN THAT ENTERED IN THE QUENIS COURTE.
THE THEOLOGIE OF THE COURTE, AND THAIR REASSONIS.
These and the lyke reassonis took suche deape roote in flesche and bloode, that the trewth of God was almost foryett; and from this fontaine (to wit, that flesche and blood was, and yitt allace, is preferred to God, and to his messengeris rebucking vice and vanitie) hath all our miserie proceeded. For as befoir, so even yitt, althought the Ministeris be sett to beg, the Guard and the Men of war maun be served. Though the blood of the Ministeris be spylt, it is the Quenis servand that did it. Althought Messes be multipleyed in all quarteris of the Realme, who can stop the Quenis subjectis to lyve of the Quenis religioun. Althought innocent men be empreasoned, it is the Quenis pleasur: sche is offended at such men. Althought under pretence of justice innocentis be crewellie murthered; the Lordis shall weape, but the Quenis mynd must be satisfeid. Nobillis of the Realme, Baronis and Counsallouris ar banished, thair eschaittis disponed, and thair lyves maist injustlie persewed. The Quene hes lost hir trusty servand Davy: he was dear unto hir; and thairfoir, for hir honouris sake, sche maun schaw rigour to revenge his death. And yit farther, albeit that some know that sche hes plainlie purposed to wrak the religioun within this Realme; that to that Romane Antichrist sche hath maid hir promeise; and that from him sche hath tackin money to uphold his pompe within this Realme; yit will thai lett the people understand, that the Quene will establisse religioun, and provide all thingis ordourlie, yf scho war anes delivered.
THIS WAS WRITTEN WHEN THE SECOUND RANK OF THE LORDIS WAS BANISSHED.[617]
Yf such dealings, which ar commoun amangis our Protestantis, be nott to prefer flesche and blood to God, to his treuth, to justice, to religioun, and unto the libertie of this oppressed Realme, let the warld judge. The plagues have bein, and in some part ar present, that war befoir threatned; the rest ayproaches: And yitt who from the heart cryis, "I have offended; the Lord knows: in Thee onlie is the trust of the oppressed; for vaine is the help of man." But now return we to our Historie.
THE QUENIS LAST ARRIVAL IN SCOTLAND.[618]
The nyntene day[619] of August, the year of God Jm Vc threscoir ane yearis, betwix sevin and aught houris befoir noon, arryved Marie Quene of Scotland, then widow, with two galayis furth of France.[620] In[621] hir cumpany, (besydis hir gentilwemen, called the Maries,)[622] war hir thre uncles, the Duck D'Omall,[623] the Grand Priour,[624] and the Marques D'Elbuf.[625] Thare accumpanyed hir also,[626] D'Anweill, son to the Constable of France, with other gentilmen of inferiour conditioun, besydis servandis and officiaris.[627] The verray face of heavin, the time of hir arryvall, did manifestlie speak what confort was brought unto this cuntrey with hir, to wit, sorow, dolour, darknes, and all impietie; for in the memorie of man, that day of the year, was never seyn a more dolorous face of the heavin, then was at hir arryvall, which two days after did so contineu; for besides the surfett weat,[628] and corruptioun of the air, the myst was so thick and so dark, that skairse mycht any man espy ane other the lenth of two pair of buttis. The sun was not seyn to schyne two dayis befoir, nor two dayis after. That foir-warning gave God unto us; but allace, the most pairt war blynd.
THE QUENIS FIRST GRACE IN DISPYTE OF RELIGIOUN.
At the sound of the cannonis whiche the galayis schot, the multitude being advertissed, happie was he and sche that first myght have the presence of the Quene. The Protestantis war not the slowest, and thairintill thai war not to be blamed.[629] Becaus the Palace of Halyrudhous was not throughlie put in ordour, (for hir cuming was more suddane[630] than many looked for,) sche remaned in Leyth till towardis the evenyng, and then repaired thitther. In the way betwixt Leith and the Abbay, met hir the rebellis of the craftis, (of whom we spak befoir,[631]) to wit, those that had violated the authoritie of the Magistratis, and had besieged the Provost. But, because sche was sufficientlie instructed, that all thai did was done in dispite of the religioun, thai war easilie apardoned. Fyres of joy war sett furth all nyght, and a cumpany of the most honest,[632] with instrumentis of musick, and with musitians, geve thair salutationis at hir chalmer wyndo.[633] The melody, (as sche alledged,) lyked hir weill; and sche willed the same to be contineued some nightis after.
THE QUENIS FIRST MESSE.
LORD JAMES [HIS] FACT.
CONVOYARIS OF THE PREAST.
With great diligence[634] the Lordis repared unto hir from all quarters. And so was nothing understand[635] but myrth and quyetness till the nixt Sunday, which was the xxiiij of August, when preparatioun began to be maid for that idoll the Messe to be said in the Chapell; which perced the hartis of all. The godlie[636] began to bolden; and men began openlie to speak, "Shall that idoll be suffered agane to tack place within this Realm? It shall not." The Lord Lyndesay, (then but Maister,)[637] with the gentilmen of Fyiff, and otheris, plainlie cryed in the close, "The idolater Preast should dye the death," according to Goddis law. One that caryed in the candell was evill effrayed; but then began flesche and blood to schaw the self. Thair durst no Papist, neathir yitt any that cam out of France whisper. But the Lord James[638] (the man whom all the godlye did most reverence) took upoun him to keap the Chapell door. His best excuse was, that he wald stop all Scotishe men to enter in to the Messe. But it was, and is sufficientlie known, that the door was keapt, that nane should have entress to truble the Preast; who, after the Messe, was committed to the protectioun of Lord Johne of Coldinghame,[639] and Lord Robert of Halyrudehouse,[640] who then war boyth Protestantis, and had communicat at the Table of the Lord. Betwix thame two was the Preast convoyed to his chalmer.
THE END IS NOTT YITT SEANE.
And so the godlie departed with great greaf of heart, and at after noon repaired to the Abbay in great companeis, and gave plane significatioun, that thai could not abyd that the land which God by his power had purged from idolatrie, should in thair eyes be polluted agane. Which understand, thair began complaint upoun complaint. The old dounty-bowris, and otheris that long had served in the Court, and hes no remissioun of synnes, but by virtew of the Messe, cryed, "Thai wald to France without delay: thai could not live without the Messe." The same affirmed the Quenis Uncles. And wold to God that that menzie, togitther with the Messe, had tacken good nyght at this Realme for ever; for so had Scotland bene rydd of ane unprofitable burthen of devouring strangearis, and of the maledictioun of God that hes stricken, and yitt will strike for idolatrie.
THE PERSUASIOUN OF THE COURTEOURIS.
The Counsall assembled, disputatioun was had of the nixt remeadye. Polytick headis war send unto the Gentilmen, with these and the lyke persuasionis, "Why, allace, will ye chase our Soverane from us? Sche will incontinent return to hir galayes; and what then shall all Realmes say of us? May we nott suffer hir a lytill whill? We doubt not but sche shall leave it. Yf we war not assured that sche myght be wonne, we should be als greate ennemyes to hir Masse, as ye should be. Hir Uncles will depart, and then sall we reull all at our plesour. Wold not we be as sorry to hurt the Religioun as any of you wald be?"
With these and the lyke persuasionis, (we say,) was the fervencie of the Bretheren quenched; and ane Act[641] was framed: the tennour whairof followeth:—
Apud Edinburgh, xxvto Augusti Anno &c. lxio.
Forsamekle as the Quenis Majestie hes understand the great inconvenientis that may come, through the divisioun presentlie standing in this Realme, for the difference in materis of Religioun, that hir Majestie is most desirous to see [it] pacifeit be ane good ordour, to the honour of God, and tranquillitie of hir Realme, and meanes to tack the same be advyse of hir Estaitis, sa soon as convenientlie may be; and that hir Majesties godlie resolutioun thairin may be greatlie hyndered, in case any tumult or seditioun be raised amanges the lieges, yf any suddane[642] alteratioun or novatioun be preassed [at] or attempted, befoir that the ordour may be establissed: Thairfoir, for eschewing of the saidis inconvenientis, hir Majestie ordanes letteris[643] to be direct to charge all and sindrie hir leiges, be oppin proclamatioun at the Mercat Croce of Edinburgh, and otheris places neidfull, that thai, and everie ane of thame, conteane thame selffis in quyetnesse, keap peace and civile societie amongis thame selffis: And in the meanetyme, while the Estaittis of this Realme may be assembled, and that hir Majestie have tackin ane finall ordour be thair advyse and publict consent, quhilk hir Majestie hopes shalbe to the contentment of the haill, That nane of thame tack upoun hand, privatlie or openlie, to mack alteratioun or innovatioun of the staite of Religioun, or attempt any thing against the form quhilk hir Majestie fand publictlie and universallie standing at hir Majesties arryvell in this hir Realme, under the pane of death: With certificatioun, that yf any subject of the Realme, shall cum in the contrarie heirof, he shalbe estemed and holden a seditious persone and raiser of tumult, and the said paine salbe execut upoun him with all rigour, to the example of otheris. Attour, hir Majestie, be the advise of the Lordis of hir Secreit Counsall, commandis and charges all hir leiges, that nane of thame tack upoun hand to molest or truble any of hir domesticall servandis, or personis whatsumever, come furth of France, in hir Gracis cumpany at this tyme, in wourd, deed, or countenance, for any caus whatsumever, eather within hir Palace or without, or mack ony derisioun[644] or invasioun upoun any of thame, under whatsumever cullour or pretence, under the said paine of death: Albeit hir Majestie be sufficientlie persuaded, that hir good and loving subjectis wold do the same, for the reverence thai bear to hir persone and authoritie, notwithstanding that na sick commandiment war publisshed.
This Act and Proclamatioun, penned and put in form by such as befoir professed Christ Jesus, (for in the Counsall then had Papistis neathir power nor vote,) it was publictlie proclaimed at the Mercat Croce of Edinburgh, upoun Mononday foirsaid. No man reclamed, nor maid repugnance to it, except the Erle of Arrane onlie;[645] who, in open audience of the Heraldis and people protested, "That he dissasented that any protectioun or defence should be maid to the Quenis domestickis, or to any that came from France, to offend Goddis Majestie, and to violat the lawis of the Realme, more then to any other subject: for Goddis law had pronunced death against the idolater, and the lawis of the realme had appoynted punishment for sayaris and heararis of Masse; quhilkis, (said he,) I here protest, be universallie observed, and that none be exempted, unto such tyme as a law, als publictlie maid, and als consonant to the law of God, have disannulled the formar." And thairupoun he took documentis, as the tenour of this his Protestatioun doeth witnesse:—
In sa far as be this Proclamatioun it is understand to the Kirk of God, and memberis thairof, that the Quenis Grace is mynded, that the treu religioun and wyrschipping ellis establissed procead fordwart, that it may daly increase, unto the Parliament, that ordour then may be tane for extirpatioun of all idolatrie within this Realme: We rander maist hartlie thankis to the Lord our God for hir Gracis good mynd, earnestlie praying that it may be encreassed in hir Hienes, to the honour and glorie of His name, and weill of his Kirk within this Realme. And as tueching the molestatioun of hir Hienes servandis, we suppose that nane dare be sa bald as anes to move thair fyngar at thame, in doing of thair lefull busines; and as for us, we have learned at oure maister Christis school, "to keap peace with all men;" and thairfoir for our part, we will promeis that obedience unto hir Majestie (as is our dewitie) that nane of hir servandis salbe molested, trubled, or anes tueched, be the Kirk, or any member thairof, in doing thair lefull affairis. But, sen that God hes said, "The idolater shall die the death;" we Protest solempnedlie, in presence of God, and in the earis of the haill people that hearis this Proclamatioun, and specialie in presence of you Lyoun Herald, and of the rest of your collegues, &c., makaris of this Proclamatioun, that yf any of hir servandis shall commit idolatrie, specialie say Messe, participat thairwith, or tack the defence thairof, (quhilkis we war leyth should be in hir Grace cumpany,) in that caise, that this Proclamatioun be nott extended to thame in that behalf, nor be not a salfgard or gyrth to thame in that behalf, na mair nor give thai committ slauchter or murther, seing the ane is mekle mair abhominable and odiouse in the syght of God, then is the other: But that it may be laughtfull to inflict upoun thame the painis conteyned in Goddis word aganis idolateris, whairever thai may be apprehended, but favour. And this oure Protestatioun we desyre you to notifie unto hir, and gif hir the copie heirof, least hir Hienes should suspect ane uproar, gif we should all come and present the same. At Edinburgh, the day and year foirsaid.
ROBERT CAMPBELL TO THE LORD VCHILTRIE.
THE QUENIS PRACTISES AT THE FIRST.
This baldnes did somewhat exasperat the Quene, and such as favoured hir in that poynt. As the Lordis, callit[646] of the Congregatioun, repared unto the Town, at the first cuming thai schew thame selves wonderouslie offended, that the Messe was permitted; so that everie man as he cam accused thame that war befoir him: but after that thai had remaned a certane space, thai war as quyet as war the formare. Which thing perceaved, a zealous and godlie man, Robert Campbell of Kingzeancleucht, said unto the Lord Vchiltrie, "My Lord, now ye are come, and almost the last of all the rest; and I perceave, by your anger, that the fyre-edge is nott of you yit; but I fear, that after that the holy watter of the Courte be sprinckled upoun you, that ye sall become als temperat[647] as the rest: For I have bene here now fyve dayis, and at the first I hard everie man say, 'Let us hang the Preast;' but after that thai had bene twyse or thrise in the Abbay, all that fervency was past. I think thair be some inchantment whareby men ar bewitched." And in verray deed so it came to pass: for the Quenis flattering wordis, upoun the ane pairte, ever still crying, "Conscience, conscience: it is a sore thing to constreane the conscience;" and the subtile persuasionis of hir suppostis (we mean evin of such as sometymes war judged most fervent with us) upoun the other parte, blynded all men, and putt thame in this opinioun, sche wilbe content to hear the preaching; and so no doubt but sche may be wone. And thus of all it wes concluded, to suffer hir for a tyme.
THE JUDGMENT OF JOHNE KNOX UPOUN THE SUFFERING OF THE QUENIS MESSE.[648]
THE COURTEOURIS.
JOHNE KNOX CONFESSIOUN.
The nixt Sounday, Johnne Knox, inveighing against idolatrie, schew what terrible plagues God had tacken upoun Realmes and Nationis for the same; and added, "That one Messe (thair war no mo suffered at the first) was more fearful to him then gif ten thousand armed enemyes war landed in any pairte of the Realme, of purpose to suppress the hoill religioun. For (said he) in our God thair is strenth to resist and confound multitudis, yf we unfeanedlie depend upoun him; whairof heirtofoir we haif had experience; but when we joyne handis with idolatrie, it is no doubt but that both Godis amicable presence and confortable defence leaveth us, and what shall then become of us? Allace, I fear that experience shall teach us to the greaf of many." At these wordis, the guydaris of of the Court mocked, and plainlie spak, "That such fear was no poynt of thair fayth: it was besyd his text, and was a verray untymelie admonitioun." But we heard this same Johnne Knox, in the audience of the same men, recyte the same wordis agane in the myddest of trubles; and in the audience of many ask God mercy, that he was nott more vehement and upryght in the suppressing of that idoll in the begynning. "For, (said he,) albeit that I spack that which offended some, (which this day thai see and feall to be treu,) yit did I not [that] which I myght have done; for God had not onlie gevin unto me knowledge, and toung to maik the impietie of that idoll knowin unto this Realme, but he had gevin unto me credyte with many, who wold have put in executioun Goddis judgmentis, yf I wold onlie have consented thairto: But so cairfull was I[649] of that commoun tranquillitie, and so loth was I to have offended those of whom I had conceaved a good opinioun, that in secreat conference with earnest and zealous men, I travaled rather to mitigat, yea, to slokin, that fervencye that God had kyndled in otheris, than to animat or encorage thame to put thair handis to the Lordis work: Whairintill I unfeanedlie acknowledge my selff to have done most wickedlie; and from the bottom of my hart, askis of my God grace and pardon, for that I did not what in me lay to have suppressed that idoll in the begining." These and other wordis did many hear him speak in publict place, in the moneth of December, the year of God Jm Vc and threscoir fyve yearis, when such as at the Quenis arryvell onlie manteyned the Masse, war exyled the Realme, summoned upoun treassone, and decreit of forfaltour intended against thame. But to return from whence we have digressed.
THE FIRST REASSONING BETWIX THE QUEYN AND JOHNE KNOX.
Whetther it was by counsall of otheris, or of the Quenis awin desyre, we knaw not; but the Quene spack with Johne Knox, and had long ressoning with him, none being present except the Lord James: (two gentilwemen stood[650] in the other end of the house.) The summe of thair reassoning was this. The Quene accused him, that he had raysed a part of hir subjectis against hir Mother, and against hir self: That he had writtin a book against hir just authoritie, (sche ment the treatise against the Regiment of Wemen[651]) which sche had, and should caus the most learned in Europe to wryte against it: That he was the caus of great seditioun and great slauchter in England; and that it was said to hir, that all which he did was by necromancye, &c.
To the whiche the said Johne answered, "Madam, it may please your Majestie patientlie to hear my sempill ansures. And first, (said he,) yf to teach the treuth of God in synceritie, yf to rebuke idolatrie, and to will a people to wyrschip God according to his word, be to raise subjectis against thair Princes, then can not I be excused; for it hes pleased God of his mercy to mack me ane (amongis many) to disclose unto this Realme the vanitie of the Papisticall religioun, and the deceat, pryde, and tyranny of that Romane Antichrist. Bot, Madam, yf the treu knowledge of God, and his rycht wirschipping be the cheaf causses, that must move men from thair heart to obey thair just Princes, (as it is most certane that thai ar,) whairin can I be reprehended? I think, and am surelie persuaded, that your Grace have had, and presentlie have, als unfeaned obedience, of such as profess Jesus Christ within this Realme, as ever your Father, or other progenitouris had of those that war called Bischoppis. And tueching that booke, which seameth so highlie to offend your Majestie, it is most certane that I wrait it, and am content that all the learned of the world judge of it. I hear that ane Englishe man hath writtin against it,[652] but I have not redd him. Yf he have sufficientlie improved my ressones, and establissed his contrarie propositioun, with als evident testimonyes as I have done myne, I shall nott be obstinat, but shall confess my errour and ignorance. Bot to this hour I have thocht, and yit thinkis my self allone to be more able to sustene the thingis affirmed in that my wark, than any ten in Europe salbe able to confute it."
"Ye think then, (quod sche,) that I have no just authoritie?"
"Pleise your Majestie, (said he,) that learned men in all aiges have had thair judgmentis free, and most commonlie disagreing frome the commoun judgment of the warld; suche also have thei publisshed, boyth with pen and toung, and yit notwithstanding thei thame selves have lived in the commoun societie with otheris, and have borne patientlie with the errours and imperfectionis whiche thei could not amend. Plato, the philosopher, wrote his Bookis of the Commounwealth, in the whiche he dampneth many thingis that then war manteaned in the world, and required many thingis to have bene reformed; and yitt, notwithstanding he lived evin under suche policies, as then war universallie receaved, without farther trubling of any estait. Evin so, Madam, am I content to do, in uprightness of heart, and with a testimonye of a good conscience. I have communicat my judgment to the world: Yf the Realme fyndis no inconvenience frome the regiment of a woman, that whiche thei approve shall I not farther disallow, then within my awin breast, but salbe alse weall content to lyve under your Grace, as Paull was to lyve under Nero; and my hope is, that so long as that ye defyle not your handis with the blood of the sanctis of God, that neather I nor that Booke shall eather hurt you or your authoritie: for in verray deed, Madame, that Book was written most especialie against that wicked Jesabell of England."[653]
"But (said sche) ye speak of women in generall."
"Most treu it is, Madame, (said the other,) and yit it appeareth to me that wisdome should persuade your Grace, never to raise truble for that, whiche to this day hath not trubled your Majestie, neather in persone nor yit in authoritie. For of lait yearis, many thingis, whiche befoir war haldin stable, have bene called in doubt; yea thei have bene plainlie impugned. But yit, Madame, (said he,) I am assured that neather Protestant nor Papist shalbe abill to prove, that any suche questioun was at any time moved in publict or in secreat. Now, Madam, (said he,) yf I had intended to have trubled your estaite, becaus ye ar a woman, I myght have chosen a tyme more convenient for that purpose, then I can do now, when your awin presence is within the Realme.
"But now, Madam, schortlie to ansuer to the other two accusationis. I hartlie praise my God, throwgh Jesus Christ, that Sathan the ennemye of mankynd, and the wicked of the world, have no other crymes to lay to my charge, then suche as the verray world it self knoweth to be most fals and vane. For in England I wes resident onlie the space of fyve yearis.[654] The places war Berwick, whair I abode two yearis; so long in the New Castell; and a year in London. Now, Madam, yf in any of these places, during the tyme that I wes thair, any man salbe able to prove, that thair wes eather battell, seditioun, or mutinie, I shall confesse that I my selff was the malefactour, and the scheddar of the bloode. I eschame not, Madam, farther to affirme, that God so blissed my waik laubouris, that in Berwick (whair commonlie befoir thair used to be slauchter, be ressone of quarrellis that used to aryse amongis soldartis) thair was as great quyetnes, all the tyme that I remaned thair, as thair is this day in Edinburgh.[655] And whare the sclander me of magick, nycromancie, or of any other arte forbidden of God, I have witnesses, (besydis my awin conscience,) all[656] congregationis that ever heard me, what I spake both against suche artis, and against those that use suche impietie. But, seing the wicked of the world said, That my Maister, the Lord Jesus, was possessed with Beelzebub, I man patientlie bear, albeit that I, wretched synnar, be injustlie accused of those, that never delyted in the veritie."
THE QUENIS SECOUND OBJECTIOUN.
"But yit, (said sche) ye have taught the peeple to receave ane other Religioun, than thair Princes can allow: And how can that doctrin be of God, seing, that God commandis subjectis to obey thair Princes?"
[ANSWER]
"Madam, (said he,) as rycht Religioun tooke nather originall strenth[657] nor authoritie frome worldly Princes, but frome the Eternall God allone, so are not subjectis bound to frame thair Religioun according to the appetites of thair Princes. For oft it is, that Princes ar the most ignorant of all otheris in Goddis treu Religioun, as we may reid in the historyes alse weill befoir the death of Christ Jesus, as efter. Yf all the sead of Abraham should have bene of the Religioun of Pharao, whome to thei war lang subjectis, I pray you, Madam, what Religioun should thair have bene in the world? Or, yf all men in the dayis of the Apostles should have bene of the Religioun of the Romane Emperouris, what Religioun should thair have bene upoun the face of the earth? Daniell and his fellowis war subjectis to Nabuchadonozzar, and unto Darius, and yitt, Madam, thei wold nott be of thair Religioun, neather of the one or of the other: for the thre Children said, "We maik it known unto thee, O King, that we will not worschip thy goddis." And Daniell did pray publictlie unto his God against the expressed commandiment of the King. And so, Madam, ye may perceave, that subjectis ar not bound to the Religioun of thair Princes, albeit thei ar commanded to geve thame obedience."
THE THIRD OBJECTIOUN.
"Yea, (quod sche,) but nane of thai men raised the sweard against thair Princes."
[ANSWER]
"Yit, Madam, (quod he,) ye cane not deny but that they resisted: for these that obey nott the commandimentis that ar gevin, in some sort resist."
QUESTIOUN.
"But yit, (said sche,) thei resisted not by the sweard?"
[ANSWER.]
"God, (said he,) Madam, had not gevin unto thame the power and the meanes."
"Think ye, (quod sche,) that subjectis having power may resist thair Princes?"
QUESTION TO ANSWER THE FORMAR
BLYND ZEALL WHAT.
WHEN THIS WAS WRITTEN, THAIR WES NO APPEARANCE OF MARIES IMPREASONMENT.[658]
"Yf thair Princes exceed thair boundis, (quod he,) Madam, and do against that whairfoir they should be obeyed, it is no doubt but thei may be resisted, evin by power. For thair is neather greattar honour, nor greattar obedience to be gevin to kings or princes, then God hes commanded to be gevin unto father and mother: But so it is, Madam, that the father may be stricken with a phrensye, in the which he wold slay his awin childrene. Now, Madame, yf the children aryese, joyne thame selfis togetther, apprehend the father, tack the sweard or other weaponis frome him, and finallie bind his handis, and keape him in preasone, till that his phrenesy be over past; think ye, Madam, that the children do any wrang? Or, think ye, Madam, that God wilbe offended with thame that have stayed thair father to committ wickedness? It is even so, (said he,) Madam, with Princes that wold murther the children of God that are subject unto thame. Thair blynd zeall is no thing but a verray mad phrenesie; and thairfoir, to tack the sweard frome thame, to bynd thair handis, and to cast thame selfis in preasone, till that thei be brought to a more sober mynd, is no disobedience against princes, but just obedience, becaus that it aggreith with the will of God."
At these wordis, the Quene stood as it war amased, more then the quarter of ane hour. Hir countenance altered, so that Lord James begane to entreat her, and to demand, "What hes offended you, Madam?"
THE QUENIS CONCLUSIOUN.
At lenth, sche said, "Weall then I perceave that my subjectis shall obey you,[659] and not me; and shall do what thei list, and nott what I command: and so man I be subject to thame, and nott thei to me."
"God forbid, (answered he,) that ever I tack upoun me to command any to obey me, or yitt to set subjectis at libertie to do what pleaseth thame. Bot my travell is, that boyth princes and subjectis obey God. And think not, (said he,) Madam, that wrong is done unto you, when ye ar willed to be subject unto God: for it is he that subjects people under princes, and causses obedience to be gevin unto thame; yea, God craves of Kingis That thei be as it war foster-fatheris to his Churche, and commands Quenis to be nurisses unto his people. And this subjectioun, Madam, unto God, and unto his trubled Churche, is the greatest dignitie that flesche can get upoun the face of the earth, for it shall cary thame to everlasting glorie."
THE QUENIS KIRK.
"Yea, (quod sche,) but ye are not the Kirk that I will nureiss. I will defend the Kirk of Rome, for, I think, it is the treu Kirk of God."
"Your will, (quod he,) Madam, is no reassone; neather doeth your thoght maik that Romane harlot to be the treu and immaculat spous of Jesus Christ. And wonder nott, Madam, that I call Rome a harlott; for that Churche is altogidder polluted with all kynd of spirituall fornicatioun, alsweall in doctrine as in maneris. Yea, Madam, I offer myselff farther to prove, that the Churche of the Jewes that crucifyed Christ Jesus, was not so far degenerated frome the ordinances and statutis which God gave be Moses and Aharon unto his people, when that thei manifestlie denyed the Sone of God,[660] as that the Churche of Rome is declyned, and more than five hundreth year hath declyned frome the puritie of that Religioun, whiche the Apostles taught and planted."
"My conscience, (said sche,) is nott so."
"Conscience, Madam, (said he,) requyres knowlege; and I fear that rycht knowlege ye have none."
"But, (said sche,) I have bayth heard and red."
QUESTIOUN.
"So, (said he,) Madam, did the Jewes that crucifyed Christ Jesus, read both the Law and the Prophetis, and heard the same interprete after thair maner. Have ye heard, (said he,) any teache, but such as the Pope and his Cardinalles have allowed? And ye may be assured, that suche will speak nothing to offend thair awin estaite."
ANSWRE.
"Ye interprete the Scripturis (said she,) in one maner, and thei interprete in ane other; Whome shall I beleve? And who shalbe judge?"
MESSE.
"Ye shall beleve (said he,) God, that planelie speaketh in his word: and farther then the word teaches you, ye neather shall beleve the ane or the other. The word of God is plane in the self; and yf thair appear any obscuritie in one place, the Holy Ghost, whiche is never contrariouse to him self, explanes the same more clearlie in other places: so that thair can remane no doubt, but unto suche as obstinatlie remane ignorant. And now, (said he,) Madam, to tack ane of the cheaf pointis, whiche this day is in contraversie betwix the Papistis and us: for example, the Papistis allege, and boldly have affirmed, That the Messe is the ordinance of God, and the institutioun of Jesus Christ, and a sacrifice for the synnes of the quyck and the dead. We deny bothe the one and the other, and affirme, that the Messe, as it is now used, is nothing but the inventioun of man; and, thairfoir, is an abominatioun befoir God, and no sacrifice that ever God commanded. Now, Madam, who shall judge betwix us two thus contending? It is no reassone that eather of the parteis be farther beleved, then thei are able to prove by insuspect witnessing: Let thame lay down the book of God, and by the plane wordis thairof prove their affirmatives, and we shall geve unto thame the pley granted. But so long as thei ar bold to affirme, and yit do prove nothing, we man say, that albeit all the warld beleved thame, yit beleve thei not God, but receaves the lyes of men for the treuth of God. What oure maister Jesus Christ did, we know by his Evangelistis: what the preast doeth at his Messe, the warld seeth. Now, doeth nott the word of God planelie assure us, that Christ Jesus neather said, nor yit commanded Messe to be said at his Last Suppar, seing that no suche thing as thair Messe is maid mentioun of within the whole Scripturis?"
"Ye ar oure sair for me, (said the Quene,) but and yf thai war here that I have heard, thai wold ansuer you."
"Madam, (quod the other,) wold to God that the learnedest Papist in Europe, and he that ye wold best beleve, war present with your Grace to sustene the argument; and that ye wald patientlie abyd to hear the mater reassoned to the end; for then I doubt not, Madam, but that ye should hear the vanitie of the Papisticall religioun, and how small[661] ground it hath within the wourd of God."
"Weall (said sche) ye may perchance gett that sonner than ye beleve."
"Assuredlie, (said the other) yf ever I gett that in my lyeff, I gett it sonnar than I beleif; for the ignorant Papistis can not patientlie reassoun, and the learned and crafty Papist will never come in your audience, Madam, to have the ground of thair religioun searched out; for thai know that thai ar never able to sustene ane argument, except fyre and sweard, and thair awin lawis be judges."
"So say ye, (quod the Quene,) but I cane beleve that."
"It hes bene so to this day,[662] (quod he,) for how oft have the Papistis in this and other realmes bein required to come to conference, and yitt could it never be obteaned, unless that thame selfis war admitted for judges. And thairfoir, Madam, I must yitt say agane, that thai dar never dispute, but whare thame selfis are both judge and partye. And whensoever that ye shall let me see the contrarye, I shall grant my selff to have bene deceaved in that poynt."
And with this the Quene was called upon to dennar, for it was after-noon. At departing, Johnne Knox said unto hir, "I pray God, Madam, that ye may be als blessed within the Commoun-wealth of Scotland, yf it be the pleasur of God, as ever Debora was in the Commoun-wealth of Israell."
Of this long Conference, whairof we onlie tueich a part, war diverse opinionis. The Papistis grudged, and feared that which thai neided not. The godlye, thinking at least that sche wold have heard the preaching, rejoised; but thai war alluterly deceaved, for sche continewed in her Messing; and dispised and quyetlie mocked all exhortationis.
JOHNE KNOX HIS JUDGMENT OF THE QUENE AT THE FIRST, AND EVER SINCE.
Johne Knox his awin judgement, being be some of his[663] familiaris demanded, What he thought of the Quene? "Yf thair be not in hir (said he) a proud mynd, a crafty witt, and ane indurat hearte against God and his treuth, my judgment faileth me."
When the hoill Nobilitie war convened, the Lordis of Privey Counsall war chosen,[664] who war appointed,[665] the Duke his Grace, the Erles of Huntley, Ergyle, Atholl, Mortoun, Glencarne, Merschell, Bothwell: Lordis Erskin, &c., Lord James, &c. Of these war a certane appointed to wait upoun [the] Court by course; but that ordour continewed not lang.
Duck D'Omell[666] returned with the galayes to France. The Quene entered in hir progresses, and in the moneth of September traveled from Edinburgh to Lynlythqu, Striveling, Sanct Johnestoun, Dondie, Sanctandrois;[667] which all partis sche polluted with hir idolatrie. Fyre followed hir verray commounlie in that jorney. The townis propyned hir liberallie, and thairof war the Frenche enriched.
BALFOUR, HIS DOCTRINE.
In the begyning of October,[668] sche returned to Edinburgh, and at the day appointed sche was receaved in the Castell. Great preparationis war maid for hir enteress in the town. In ferses, in masking, and in other prodigalities, faine wold fooles have counterfooted France. Whatsoever myght sett furth hir glory, that sche heard, and glaidlye beheld. The keyes war delivered unto hir by a pretty boy, descending as it war from a cloud. The verses of hir awin praise sche heard, and smyled. But when the Bible was presented, and the praise thairof declared, sche began to frown: for schame sche could not refuise it.[669] But she did no better, for immediatelie sche gave it to the most pestilent Papist within the Realme, to wit, to Arthoure Erskyn.[670] Edinburgh since that day had reaped as thai sew. Thai gave hir some taist of thair prodigalitie; and becaus the liquor was sweet, sche hes licked of that buist oftar than twyse since.[671] All men know what we mean: the Quene can not lack, and the subjectis have.
In Edinburgh it hath bene ane auncient and laudable custom, that the Provest, Baillies, and Counsall, after thair electioun, which useth to be at Michaelmess, caused publictlie proclame[672] the Statutes and Ordinances of the town. And thairfoir Archibald Dowglas, Provest; Edwarde Hope, Adame Fowllartoun, [Mr. James Watsone, and David Somer,[673]] Baillies, caused proclame, according to the formar Statutes of the town, that no adulterar, [no fornicatour,] no noted drunkard, no mess-mongare, no obstinate Papistis that corrupted the people, such as preastis, freiris, and otheris of that sorte, should be found within the toun within fourty-aught houris thairafter, under the paines conteaned in the statutes. Which blawin in the Quenis earis, thair began pryde and maliciousnes to schaw the self; for without farther cognitioun of the caus, was the Provest and Baillies charged to ward in the Castell; and immediatlie was commandiment gevin, that other Provest and Baillies should be elected.[674]
THE QUENIS FIRST PRYDE AFTER HIR ARRYVALL.
Some ganestood for a while the new electioun, alledgeing, that the Provest and Baillies whom thai had chosen, and to whom thai had gevin thair oath, had committed no offence whairfoir that justlie thai aught to be depryved. But whill charge was doubled upoun charge, and no man was found to oppone thame selffis to iniquitie,[675] Jesabellis letter and wicked will is obeyed as a law. And so was Mr. Thomas Mackalzeane chosen[675] for the other. The man, no doubt, was boyth discreat and sufficient for that charge;[676] but the depositioun of the other was against all law. God be mercyfull to some of our owen; for thai war not all blameless that hir wicked will was so far obeyed.
THE QUENIS TREW LIEGES, WHA?
A contrair proclamatioun was publictlie maid, that the toun should be patent unto all the Quenis lieges; and so murtheraris, adulteraris, theavis, hooris, drunkardis, idolateris, and all malefactouris, gatt protectioun under the Quenis wyngis, under that cullour, becaus thai war of hir religioun. And so gatt the Devill fredome agane, whair that befoir he durst nott have bene sene in the day lyght upoun the commoun streatis. "Lord deliver us from that bondage."
THE DEVILL GETTING ENTRESS WITH HIS FYNGAR, WILL SCHOOT FURTH[677] HIS HOLL ARME.
The Devill finding his rainzeis lowse, ran fordwarte in his course; and the Quene took upoun hir grettar boldness than sche and Baalles bleatting preastis[678] durst have attempted befoir. For upoun Allhallow day[679] thai blended up thair Messe with all myscheivous solempnitie. The ministeris thairat offended, in plane and publict place, declared the inconvenientis that thairupoun should ensew. The Nobilitie war sufficientlie admonished of thair dewiteis. But affectioun caused men to call that in doubt, whairin schort befoir thai seamed to be most resolute, to wit, "Whitther that subjectis mycht put to thair hand to suppresse the idolatrie of thair Prince?" And upoun this questioun conveined in the house of Mr. James[680] Mackgill, the Lord James, the Erle of Mortoun, the Erle Merschell, Secretarie Lethingtoun, the Justice Cleark,[681] and Cleark of Registre;[682] who all reassoned for the parte of the Quene, affirmyng, "That the subjectis mycht not lauchfullie tack hir Messe frome hir." In the contrair judgement war the principall Ministeris, Mr. Johne Row,[683] Maister George Hay,[684] Maister Robert Hammyltoun,[685] and Johne Knox. The reassonis of boyth partyes we will omitt, becaus thai wilbe explaned after, whair the same questioun, and otheris concernyng the Obedience dew unto Princes, war long reassoned in open assemblie. The conclusioun of that first reassonyng was, "That the questioun should be formed, and letteris direct to Geneva for the resolutioun of that Churche," whairin Johne Knox offered his laubouris. But Secretarie Lethingtoun, (alledging that thair stood mekle in the informatioun,) said, that he should wryte. But that was onlie to dryve tyme, as the treuth declaired the self. The Quenis partye urged, "That the Quene should have hir religioun free in hir awin chapell, to do, sche and hir houshold, what thei list." The Ministeris boyth affirmed and voted the contrair, adding, "That hir libertie should be[686] thair thraldome or it was long." But neathir could reassone nor threatnyng move the affectionis[687] of such as war creipping in credite. And so did the vottis of the Lordis prevail against the Ministeris.
For the punishement of thift and of reaf, which had encreassed upoun the Borders, and in the Sowth, from the Quenis arryvall, was the Lord James maid Lievtenent.[688] Some suspected that suche honour and charge proceaded frome the same heart and counsall that Saull maid David capitane against the Philisteanis. But God assisted him, and bowed the heartis of men boyth to fear and obey him. Yea, the Lord Bothwell him self at that tyme assisted him (but he had remissioun for Lyddisdaill.) Scharpe executioun was maid in Jedburgh,[689] for twenty-aught of ane clan, and others war hanged at that Justice Courte. Brybes, buddis, nor solisitatioun saved not the gilty, yf he myght be apprehended; and thairfoir God prospered him in that his integritie.
That same tyme the said Lord James spack the Lord Gray of England at Kelso, for good reull to be keapt upoun boyth the Bordouris, and agreed in all thingis.
THE QUENIS FIRST FRAY IN HALYRUDHOUSE
Befoir his returnyng,[690] the Queyn upoun a nycht took a fray in hir bedd, as yf horse men had bein in the close, and the Palace had bene enclosed about. Whitther it proceaded of hir awin womanlie fantasye, or, yf men pat hir in fear,[691] for displeasur of the Erle of Arrane, and for other purposes, as for the erecting of the garde, we know not. But the fear was so great, that the toun was called to the watch. Lordis Robert of Halyrudhous,[692] and Johne of Coldinghame[692] keapt the watche by course. Scouttis war send furth, and centenallis war commanded under the pane of death to keap thair stationis. And yitt thai feared whair thair was no fear: neathir yit could ever any appeirance or suspitioun of suche thingis be tryed.
Schort after the returnying of the Lord James, thair cam from the Quene of England, Sir Petir Mewtess,[693] with commissioun to requyre the ratificatioun of the Peace made at Leyth. His ansuer was[694] evin such as we have heard befoir, that sche behoved to advise, and then sche should send ansuer.
In presence of hir Counsall, sche keapt hir self [very] grave, (for under the dule wead, sche could play the hypocryte in full perfectioun;) but how soon that ever hir Frenche fillockis, fydlaris, and otheris of that band, gatt the howse allone, thair mycht be sean skipping not verry cumlie for honest wemen. Hir commoun talk was in secreat, sche saw nothing in Scotland but gravitie, which repugned alltogetther to hir nature, for sche was brocht up in joyusitie; so termed sche hir dansing, and other thingis thairto belonging.
DIVISIOUN BETWIX THE LORDIS AND THE MINISTERIS.
The Generall Assemblie of the Churche[695] approched, holdin in December[696] after the Quenis arryvall; in the which began the reullaris of the Courte to draw tham selfis apart from the societie of thair brethren, and began to sturr and grudge that any thing should be consulted upoun, without thair advises. Maister Johne Wode,[697] who befoir had schawin him self verray fervent in the caus of God, and fordward in giveing of his counsall in all doubtfull materis, planelie refused ever to assist the Assemblie agane, whairof many did wonder. The Courteouris drew unto thame some of the Lordis, and wold nott convene with thair brethren, as befoir thai war accustomed, but keapt thame in the Abbay. The principall Commissionaris of the Churches,[698] the Superintendentis, and some Ministeris, past unto thame, whair thai war convened in the Abbottis ludging within Halyrudhouse. Boyth the partyis began to oppin thair greaf. The Lordis complayned that the Ministeris drew the gentilmen into secreat, and held counsallis without thair knowledge. The Ministeris denyed that thai had done any thing in secreat, or otherwyse than the Commoun Ordour commanded thame; and accused the Lordis (the flatteraris of the Quene we mean) that thai keapt not the Conventioun with thair brethren, considdering that thai know the Ordour, and that the same was appointed by thair awin advises, as the Buke of Discipline, subscrivit with the most part of thair awin handis, wold witness. Some began to deny that ever thai knew such a thing as the Buke of Discipline; and called also in doubt, whitther it was expedient that such Conventionis should be or not; for glaidlye wold the Quene and hir Secreat Counsall have had all assemblies of the godly discharged.
The reassonyng was scharp and quick on eather part.[699] The Quenis factioun alledged, that it was suspitious to Princes that subjectis should assemble thame selffis and keape conventionis without thair knowledge. It was ansuered, That without knowledge of the Prince, the Churche did nothing. For the Prince perfytlie understood, that within this Realme thair was a Reformed Churche, and that thai had thair ordouris and appointed tymes of conventioun; and so without knowledge of the Prince thai did nothing. "Yea," said Lethingtoun, "the Quene knew and knowest it weill yneuch; but the questioun is, Whetther that the Quene allowis such Conventionis?" It was ansuered, "Yf the libertie of the Churche should stand[700] upoun the Quenis allowance or dyssallowance, we are assured not onlie to lack assemblies, but also to lack the publict preaching of the Evangell." That affirmative was mocked, and the contrarie affirmed. "Weill, (said the other,) tyme will try the treuth; but to my formar wordis, this will I add, tack from us the fredome of Assemblies, and tack from us the Evangell; for without Assemblies, how shall good ordour and unitie in doctrine be keapt? It is not to be supposed, that all Ministeris shalbe so perfyte, but that thai shall nead admonitioun, alsweill concernyng maneris as doctrin, as it may be that some be so styff necked that thai will not admitt the admonitioun of the simple; as also it may be that falt may be found with Ministeris without just offence committed: and yit yf ordour be not tacken boyth with the compleaner and the personis compleaned upoun, it can not be avoided, but that many grevouse offenses shall aryse. For remeady whairof, of necessitie it is, that Generall Assemblies maun be, in the which the judgement and the gravitie of many may concur, to correct or to represse the folyes or errouris of a few." Heirunto consented the most parte, alsweill of the Nobilitie as of the Baronis, and willed the reassonaris for the parte of the Quene to will hir Grace, yf that sche stood in any suspitioun of any thing that was to be entreated in thair Assemblies, that it wold please hir Grace to send such as sche wold appoint to hear whatsoever was proponed or reassoned.
LEDINGTON APPONED HYM TO THE BOOK OF DISCIPLENE
Heirafter was the Buke of Discipline proponed, and desyred to have been ratified by the Quenys Majestie. That was scripped at, and the questioun was demanded, "How many of those that had subscrived that Buke wald be subject unto it?" It was answered, "All the godly." "Will the Duck?" said Lethingtoun. "Yf he will nott," answered the Lord Ochiltrie,[701] "I wold that he war scrapped out, not only of that book, but also out of our nomber and cumpany: For to what purpoise shall laubouris be tane to putt the Kirk in ordour, and to what end shall men subscrive, and then never mean to keap wourd of that quhilk thei promeisse?" Lethingtoun answered, "Many subscrived thair in fide parentum, as the barnes ar baptized." One, to wit Johne Knox,[702] answered, "Albeit ye think that scoiif propir, yit as it is most untreu, so is it most improper. That Buke was red in publict audience, and by the space of diverse dayis the headis thairof war reasoned, as all that hear sit know weill yneuche, and ye your self can nott deny; so that no man was required to subscrive that whiche he understood not." "Stand content, (said one,) that Buke will nott be obteaned." "Let God (said the other) requyre the lack which this poore Commoun-wealth shall have of the thingis thairin conteaned, from the handis of such as stope the same."
The Baronis perceaving that the Buke of Discipline was refused, presented unto the Counsall certane articles, requiring Idolatrie to be suppressed, thair Churches to be planted with treu Ministeris, and some certane Provisioun to be maid for thame, according to equitie and conscience; for unto that tyme, the most parte of the Ministeris had lyved upoun the benevolence of men. For many held into thair awin handis[703] the fructis that the Bischoppis and otheris of that sect had befoir abused; and so some parte was bestowed upoun the Ministeris. But then the Bischoppis began to grypp agane to that which most injustlie thei called thair awin; for the Erle of Arrane was discharged of Sanctandrois and Dunfermeling, whairwith befoir, be verteu of a factorie, he had intromitted: and so war many otheris. And thairfoir the Barones requyred, that ordour mycht be tacken for thair Ministeris, or ellis thei wold no moir obey the Bischoppis, neather yitt suffer any thing to be lifted up to thair use after the Quenis arryvall, then that thei did befoir; for thei verrelie supposed that the Quenys Majestie wold keapt promeisse maid unto thame; whiche was, nott to alter thair religioun, whiche could nott remane without Ministeris, and Ministeris could nott lyve without provisioun: and thairfoir thei heartlie[704] desyred the Counsall to provid some convenient ordour in that head.
That somewhat moved the Quenys flatteraris; for the rode of impietie was not then strenthened in hyr and thair handis. And so began thei to practise how thei should pleise the Queyn, and yit seam somewhat to satisfie the faythfull; and so devised thei, that the Church men should have intromissioun with the Two parte of thair benefices, and that the Third parte[705] should be lifted up by suche men as thairto should be appointed, for suche uses, as in these subsequent Actis[706] ar more fullie expressed.
Apud Edinburgh, xxij Decembris, Anno lxjo. [Sederunt.
Jacobus Dux de Chattellarault,
Georgius Comes de Huntlie,
Archibaldus Ergadie Comes,
Willelmus Marescalle Comes,
Joannes Atholie Comes,
Willelmus Comes de Montross,
Jacobus Comes de Mortoun,
Alexander Comes de Glencarne,
Jacobus Commendatarius St. Andree et Pittenweme,
Joannes Dns. Erskin,
Magr. Robertus Richardsoun Thesaurarius,
Magr. Jabus Makgill de Nether Rankelour Clericus Registri,
Joannes Ballenden de Auchnoule miles Clericus Justiciarie,
Willelmus Maitland de Lethingtoun junior Secretarius.
Presentibus etiam Dominis subscriptis ratione Conventionis, viz. Joanne Comite de Sutherland, Georgio Comite de Cathenes, Andrea Comite de Rothes, Joanne Domino de Menteith, Joanne Domino Glammis, Hugone Domino Somervell, Roberto Domino Boyd, Joanne Domino Flemyng, Georgio Domino Seytoun, Joanne Domino Innermeth, Alexandro Domino Hume, Davide Domino Drummond, Andrea Domino Stewart de Vchiltre, Jacobo Domino Sancti Joannis, Joanne Magistro de Maxwell, et Jacobo Dowglass de Drumlanrig, milites.][707]
The samyn day, forsamekle as the Quenis Majestie, be the advise of the Lordis of hir Secreit Counsall, foirseand the eminent truble quhilk appeirandlie was to aryse amangis the lieges of hir realme for materis of Religioun; to evaid the samyn, and to stay all inconvenientis that may follow thairupoun,[708] intercommonit with ane parte of the Clergie and Estait Ecclesiasticall; with whome then reasonyng being had, it was thocht good and expedient be hir Hienes, that ane generall Conventioun should be appointed the xv. day of December instant, whairto the rest of that Estaite mycht have repaired, and be the advyse of the haill, ane reassonable overtoure maid and ordour taken for staying of the appearand truble, and quyetting of the haill countrey: Quhilk Conventioun being be hir Majestie appointed, and syndrie dayis of Counsale keaped, and the said Ecclesiasticall Estaite ofttymes required, that the said ordour mycht be taken and overtoure maid for staying of truble and quyetting of the countrey; last of all, in presence of the Quenis Majestie, and Lordis of Counsale foirsaid, and otheris of the Nobilitie of this Realme, compeired Johne Archbischopp of Sanctandrois, Robert Bischopp of Dunkelden, Patrik Bischopp of Murray, and Henrie Bischopp of Ross,[709] and for thame selfis respective offered to the Quenis Grace, to be content of Three partis of the rentis of thair benefices, and the Ferd parte thairof to be employed[710] as hir Grace thocht expedient. And becaus the certantie thairof was not knawin, nor yitt what sowmes of money wald sufficientlie susteane the Ministrie and Ministeris of Goddis worde within this Realme, nor yit how mekle was necessar to supporte the Quenis Majestie abone hir awin rentis for the commoun effairis of the countrey: Thairfoir, it is concludit, decernit, and determinat be the Quenis Grace and Lordis of Counsale foirsaid, and utheris of the Nobilitie present, that gif the Ferd parte[711] of the fructes of the haill Benefices ecclesiasticall within this Realme may be sufficient to susteane the Ministerie throw the haill Realme, and supporte the Quenis Majestie to interteany and sett fordwarte the commoun effaires of the countrey, failzeing thairof, the Third parte of the saidis fructis, or mair, quhill it be found sufficient to the effect foirsaid, to be tacken up yearlie in tyme cuming, quhill ane generalle ordour be taken thairin; samekle thairof to be employed to the Quenis Majestie for entertenying and setting fordwarte of the commoun effaires of the countrey, and samekle thairof unto the Ministeris and sustentatioun of the Ministerie, as may reassonablie susteane the samin, at the sycht and discretioun of the Quenis Majestie and Counsale foirsaid: and the excrescens and superplus to be assigned unto the auld Possessouris. And to that effect that the rentis and yearlie availl of the haill benefices within this Realme may be clearlie knawin to the Quenis Majestie and Counsale foirsaid, It is statute and ordanit, that the haill Rentallis of all benefices within this Realme be produced befoir hir Grace and Lordis foirsaidis, at the tymes underwritten; That is to say, of the Benefices on this syde of the Month,[712] the xxiiij day of Januar nixttocum, and beyond the Month, the tenth of Februar next thairefter. And ordanis letteris to be direct to officiaris of the Quenis schirreffis in that parte to pass, charge, and requyre, all and syndrie Archbischoppis, Bischoppis, Abbottis, Commendatouris, and Priouris of this Realme, on this syd of the Mounth personallie, gif thai can be apprehended, and failzeing thairof, at the saidis Archbischoppis, Bischoppis, Abbottis, Commendatouris, and Priouris dwelling-places, cathedrall kirkis, or abbayis; and all Deanis, Subdeanis, Archdeanis, Chantouris, Subchanteris, Provestis, Personis, Vicaris, and other beneficit men whatsomever, thair Chalmerlanis and Factouris, personallie or at thair dwelling-places, or at thair paroche kirkis, quhair thai suld remane, to exhibit and produce befoir the Quenis Majestie and Lordis foirsaidis, the said xxiiij day of Januar nixttocum, the just and treu Rentalle of the availle and rentis of thair Benefices to the effect foirsaid; and to charge the Prelattis and utheris beneficit men on the yond syd of the Mounth in maner respective foirsaid, to [exhibite and[713]] produce the just and treu Rentale of thair Benefices befoir the Quenis Majestie and Lordis foirsaidis the said tent day of Februar nixttocum, to the effect abone rehersit, With certificatioun to thame that failzeis, the Quenis grace and Counsale will proceid heirin as accordis: And sicklyk to charge the haill Superintendentis, Ministeris, Eldaris, and Deaconis of the principall townes and schyres of this Realme, to give in befoir the Quenis Grace and Lordis of Counsale foirsaidis, the said xxiiij day of Januar nixttocum, ane formall and sufficient roll and memoriall, what may be sufficient and reasonable to susteane the Ministerie and hale Ministeris of this Realme, that hir Majestie and Lordis of Counsale foirsaidis may tak ordour thairintill as accordis: And farther, that the Quenis Majestie and Lordis of Counsale foirsaidis may ryplie and digestlie wey and considder what necessarie supporte is required to be taken yearlie of the fructis of the saidis Benefices by hir Grace's awin yearlie rent, to enterteany and sett fordwart the commoun effaires of this Realme, agane the said xxiiij day of Januare nixttocum, that then it may be proceided in the said mater, all parties be satisfied, and the haill countrey and lieges thairof sett in quyetnesse.
[The samyn day,[714] forsamekle as the wechtie and debateable caussis standand amangis the lieges of this Realme, quhilk micht gif occasioun of brek thairof, and inquieting of the hale estait of the samyn, for eschewing thairof the Quenis Majestie appointit ane Conventioun of the Nobilitie and Clergie of hir Gracis Realme foirsaid, to compeir the xv day of December instant: quhilk being haldin, and divers tymes continewit, comperit, Johne Archbischop of Sanctandrois, Robert Bischop of Dunkeld, Patrik Bischop of Murray, and Henrie Bischop of Ross,[715] and offerit as efter followis, That is to say, that thai being restorit to thair Benefices and privilegis, and ansuerit thairof, offeris to the Quenis Majestie for the space of ane zeir, the Ferd part of the rentis of thair Benefices, to be employit as hir Grace thinkis expedient: And this thai offerit, and na forder.]
Apud Lynlythgw, 24 Januarij, Anno &c. lxjo.[716]
Forsamekle as the Quenis Majestie, be the advise of the Lordis of hir Secreat Counsall, directit hir Letteris commanding all and sindrie Archbischoppis, Bischoppis, Abbottis, [Commendatouris,] Priouris, Deanis, Archdeanis, [Subdeanis, Chantouris, Subchantouris,[717]] Personis, Vicaris, and[718] all utheris beneficit men, thair factouris, fermoraris, and takkismen, to compeir befoir hir Hienes and Lordis foirsaidis, at Edinburgh, or whair it shall happin thame to be for the tyme, sa many as dwellis upoun this syde of the Month, the xxiiij day of Januar instant; and thame that dwellis beyond the Month, the tent day of Februar nixttocum; that the just availl of thair Benefices may be knawin, sua that thairafter hir Grace mycht tack ordour for the susteanyng of the Ministeris, of the Pure,[719] and publict busynes of the Realme: And becaus the Quenis Majestie is presentlie occupyed in other effairis, and may nocht attend hir self upoun the ressait of the saidis Rentallis, Thairfoir hir Hienes hes gevin and granted, and be thir presentis gevis and grantis, full power and commissioun to Maister James Makgill of Rankeillour Neather Clerk of Registre, Schir Johne Bellenden of Achinowle knycht Justice Clerk, Thesaurar, Secretare, Advocat, and Laird of Pittarrow,[720] To call befoir thame within the burgh of Edinburgh, All and sindrie Prelattis and Beneficit men, quha are charged be vertew of the saidis letteris, and now being in Edinburgh, or that heirafter shall happin to repair thairto, thair factouris and fermoraris, and thar inquyre of thame the Rentallis of thair benefices, and resave the samyn fra thame, to the effect foirsaid: And siclyke that the saidis Commissionaris caus warne all Superintendentis, [Ministeris,[721]] Eldaris, and Deaconis, to geve unto thame the names of the haill Ministeris of this Realme, that the just calculatioun being considdered and maid be the saidis Commissionaris, of the availl of the saidis Benefices, thai may reporte the samyn to the Quenis Majestie, that hir Hienes may tak ordour thairin; according to the [just[722]] tennour of the first Ordinance maid thairupon.
Apud Edinburgh, xijo Februarij, Anno &c. lxjo.
[Sederunt.
Georgius Comes de Huntlie,
Archibaldus Comes Ergadie,
Jacobus Comes de Mar,
Willelmus Marescalli Comes,
Joannes Atholie Comes,
Alexander Comes de Glencarne,
Jacobus Comes de Mortoun,
Joannes Dns. Erskin,
Joes. Ballenden de Auchnowle miles Clericus Justiciarie.]
The quhilk day, forsamekle as be Statute and Ordinance maid be the Quenis Majestie and Lordis of Secreit Counsale, and her Hienes letteris direct thairupoun, All and sindrie Archbischoppis, [Bischoppis,][723] Abbottis, Commendatouris, Priouris, Archdeanis, Deanis, Subdeanis, Chantouris, Subchantouris, Provestis, Personis, Vicaris, and utheris beneficit men of this Realme, war charged to exhibite and produce the Rentallis of thair benefices befoir hir Majestie and Lordis foirsaids, in maner following: That is to say, the saidis Beneficit men, [dwelling] on this syde of the Month, the xxiiij day of Januar last bypast, and on the uther syd of the Month, the tent of Februar instant, to that effect that ordour mycht be takin thairin conforme to the said Ordinance; with certificatioun to thame, and thai failzeit, the Quenis Majestie and Counsale [foirsaid] wald tak ordour thairin, as the samyn Ordinance beiris: Notwithstanding the quhilk, and that the Quenis Majestie and Counsale, and utheris appointed be hir for resaving of the saidis Rentalles, hes continewallie, sen the said xxiiij day of Januare, awaitted upoun the resaving thairof; yit ane verray small nomber of thame hes produced the said Rentalles, contepmnand thairthrow nocht onlie hir Grace's Ordinance and Proclamatioun foirsaid, but als hir self and hir authoritie, like as thai war princes and nocht subjectis, expresse aganis reassone, equitie, and justice: For remeid quhairof, the Quenis Majestie ordanis, be advise of the Lordis of hir Secreit Counsale, that Factouris and Chalmerlanis be appointed to intromett, gaddir, uplift, and receave to our Soverane Ladeis use, all and sindrie mailles, fermes, teyndis, rentis, proventis, emolumentis, canis, proffeittis, and dewities of whatsumevir Benefices, whairof the Rentallis ar nocht produced, conforme to the said Ordinance: And gif ony Rentalle ellis produced bearis not the just availl, but is fraudefullie maid, to intromett and uptak samekle of the frutis and proffeittis of the saidis benefices as ar omitted furth of the saidis Rentalle; and the ingevaris of the Rentalles, and possessouris of the benefices thairof, shall never haif actioun to craif, clame, or ressaif fra the tennantis and possessouris, farther nor is contained in the saidis Rentallis ellis produced be thame: and the saids tennandis and possessouris shall na wyis be haldin to pay ony mair for thair rowmes to the possessouris of the saidis benefices and ingevaris of the saidis Rentalles, nor is conteyned in the samyn rentallis ellis produced, as said is: And that the saidis Factouris and Chalmerlanis to be appointed be the Quenis Majestie, shall have sufficient power to intromett and uptak the fructis and proffeittis foirsaidis, siclyke as gif speciall letteris of Factorie and Chalmerlanrie wer granted to thame thairupoun. And ordanis the Lordis of Sessioun to direct furth letteris at the said Factouris and Chalmerlanis instance, owther horning or poinding, as shalbe thocht expedient, for causing of thame to be ansuered of the fructis of the saidis benefices, to be furthcumand to the Quenis Majesties behuif, whill forther ordour be tacken thairintill.
Apud Edinburgh, xvto Februarij, Anno &c. lxjo.
[Sederunt.
Georgius Comes de Huntlie,
Archibaldus Ergadie Comes,
Jacobus Comes de Mar,
Joannes Atholie Comes,
Jacobus Comes de Mortoun,
Willelmus Marescalli Comes.]
The quhilk day, forsamekle as the Quenis Majestie, be the advise of the Lordis of hir Secreit Counsale, and otheris diverse of the Nobilitie had of befoir, upoun the xxij day of December last bypast, ordanit, that gif the Fourt parte of the fructis and rentis of all the Benefices within this Realme war nocht sufficient for the support of hir Majestie, and other particulare charges underwrittin, necessar to be borne for the tranquillitie[724] of the country; then the Thrid of the saidis fructis, mair or less, should be takin up, to the effectis foirsaidis: And attour ordanit letteris to be direct, chargeing all and sindrie beneficit men, on this syd of the Month, to produce thair Rentallis upoun the xxiiij day of Januar last bypast; and the tent day of Februar instant, was prefixt be the saidis letteris, for inbringing of all rentallis of the benefices beyond the Month; with certificatioun, that quha produced nott the saidis Rentallis[725] at the dayis foirsaidis respective, the Quenis Majestie and hir Counsale wald provide remeid: According to the quhilk certificatioun, hir Hienes, with avyse of hir Counsale foirsaid, hes ordanit, that thai quha hes nocht produced thair rentallis, haill and full intromissioun shalbe had of thair fructis, be thame whom hir Majestie shall direct thairto; and quha hes nocht gevin in thair just Rentallis, quhatsumever part omitted in thair saidis rentallis shalbe intromettit with in lyke maner: And further, having consulted ryplie and diligentlie avysit upoun the commoun effairis and necessities concernyng the Quenis Majestie, and charges to be borne, for the commoun weill of the Realme, and sustentatioun of the Preachearis and Readaris, conforme to the said Ordinance maid thairupoun of befoir, hes fundin and declaired the haill Thrid partis of all Benefices within this Realme, of the quhilkis the rentallis ar produced, to be taken up be the person or personis to be nominat be hir Majestie, and to begyn upoun this last crope of the year of God Jm Vc, and threscoir ane yearis, the samyn to be employed to the effect foirsaid: togitther with the haill fructis of the benefices whairof the Rentallis ar nocht produced; and alsua of samekle as is omitted in the rentallis produced: And that ordour be directit be the Quenis Majestie, to the Lordis of Sessioun, that the auld Possessouris may be ansuered of the remanent fructis of the saidis benefices; providing that the Thrid part foirsaid be full and haill takin up, be the personis to be deput to the up-taking thairof: And this ordoure to continew and stand, ay and whill further ordouris be takin be the Quenis Majestie, with advyse of hir Estaitis. Mairover hir Hienes, be the advyse of hir Counsale foirsaid, hes statut and ordanit that all annuellis, mailles, and dewities within free Burrowis, or utheris townis of this Realme, alsweill pertenyng to Chapellanreis, Prebendarijs, as to Freiris, togitther with the rentis of the Freiris landis, quhairever thai be, setting and disponing thairupoun, be intrometted with, and takin up be sik as hir Grace shall depute thairto; for employing of the same be hir Hienes, to Hospitaliteis, Scholes, and utheris godlie uses, as shall seme best to hir Hienes, be the advise of hir Counsale: And knawing, that nathing is mair commodious for the said Hospitalitie, nor the places of Freiris as [ar] yitt standand undemolissed; as als to the intertenyng of Scholes, Colleges, and utheris uses foirsaidis, Ordanis the Provest and Baillies of Abirdene, Elgin in Murray, Innerness, Glasgow, and utheris Burrowis of this Realme, quhair the samyn ar nocht demolished, to interteny and uphald the saidis Freiris places standand in the saidis Townis, upoun the commoun gudis thairof, and to use the samyn to the Commoun-weall and service of the saidis Townis, ay and quhill the Quenis Majestie be farther advysed, and tack finall ordour in sik thingis, nochtwithstanding [of] ony other gift, titill, or interesse, gevin to quhatsumever personis of the saidis places, with thair yardis, orchardis, and pertinentis, be our Soverane Lady as of befoir.
The names of the Nobilitie and Lordis that war present at the maiking of the foirsaidis Actis[726] heirefter followis:—
James Duk of Chattelarault,
George Erle Huntlye,
Archibald Erle Ergyle,
Williame Erle Merschell,
Johne Erle Atholl,
Williame Erle Montrose,
James Erle Mortoun,
Alexr. Erle of Glencarne,
James Commendator of Sanctandrois and Pettinweme,
Johne Lord Erskyne,
Johne Ballendyne of Auchnowll knyght Justice Clerk,
The Thesaurar,
The Cleark of Registre, and
The Secretar.[727]
After the first Act,[728] the Erle of Huntley said, jestinglie, "Good day, my Lordis of the Twa parte."
The hoill Rentallis being gathered, the sowme of the Thrid, according to thair awin calculatioun, was found to extend to....[729]
JOHNE KNOX HIS JUDGEMENT OF THE THRIDDIS.
The Ministeris, evin in the begynnyng, in publict Sermonis opponed thame selves to suche corruptioun, for thei foirsaw the purpose of the Devill, and clearlie understood the butt whairat the Quene and hir flatteraris schot; and so in the stoolle of Edinburgh, Johne Knox said, "Weill, yf the end of this ordour, pretended to be tacken for sustentatioun of the Ministeris, be happy, my judgement failleth me; for I am assured that the Spreit of God is nott the auctor of it; for, first, I see Twa partis freely gevin to the Devill, and the Thrid maun be devided betwix God and the Devill: Weill, bear witnes to me, that this day I say it, or it be long the Devill shall have Three partis of the Thrid; and judge you then, what Goddis portioun shalbe." This was ane unsaverie saying in the earis of many. Some eschamed nott to affirme, "The Ministeris being susteaned, the Quene will nott gett at the yearis end to by hir a pair of new schoes." And this was Secreatarie Lethingtoun.
LET THIS BE NOTTED
Thair war appointed to modifie the Ministeris stipendis,[730] the Erles Ergyle, Murray, and Mortoun, Lethingtoun, the Justice Cleark, and Cleark of Registrie. The Laird of Pittarro was appointed to pay the Ministeris stipendis, according to thair modificatioun. Who wold have thought, that when Joseph reulled Egypt, that his brethren should have travailled for vittallis, and have returned with empty seekis unto thair families? Men wold rather have thought that Pharao's pose, treasure, and garnallis should have bene diminished, or that the houshold of Jacob should stand in danger to sterve for hungar.
ANE PROVERBE.
But so busy and circumspect war the Modificatouris, (becaus it was a new office, the terme must also be new,) that the Ministeris should nott be ower wantoun, that ane hundreth markis was sufficient to a singill man, being a commoun minister. Thre hundreth markis was the hiest that was appointed to any, except unto the Superintendentis, and unto a few otheris. Schortlie, whitther it was the nygartnesse of thair awin heartis, or the cayre that thei had to enryche the Quene, we know nott; but the poor Ministeris, Readaris, and Exhortaris cryed out to the heavin, (as thair complaintis in all Assemblies do witnesse,) that neathor war thei able to lyve upoun the stipendis appointed, neather could thei gett payment of that small thing that was appointed. So fayne wold the Comptrollare have played the goode vallett,[731] and have satisfyed the Quene, or ellis his awin proffeitt in everie point, that he gatt this dicton and proverbe, "The good Laird of Pittarro[732] was ane earnest professor of Christ; but the mekle Devill receave the Comptrollar, for he and his Collectouris ar become gready fectouris."[733]
To put ane end to this unpleasing mater: when the Brethren compleaned of thair povertie, it was disdanfullie ansuered of some, "Thair ar many Lordis have not so much to spend." When men did reassone that the vocatioun of Ministeris craved of thame bookis, quyetnesse, studye, and travell, to edifye the Kirk of Jesus Christ, when that many Lairdis war waitting upoun thair worldly busyness; and thairfoir, that the stipendis of Ministeris, who had none other industrye, but to lyve upoun that which was appointed, aught nott to be modifyed according to the lyvingis of[734] commoun men, who mycht, and did daily augment thair rentis by some other industrie. When suche reassonis war laid befoir thame, thei gat none other ansuer, but "The Quene can spair no greattar soumes." Oft was it cryed into thair earis, "O happy servandis of the Devill, and miserable servandis of Jesus Christ; yf that after this lyef thair war nott hell and heavin." For to the servandis of the devill, to your dum dogges and horned bischoppis, to one of those idill bellies (I say) ten thousand was nott yneuch; but to the servandis of Christ that painefullie preache his evangell, a thousand pound; how can that be susteaned?
One day, in reassoning of this mater, the Secretar burst out in a pece of his cholere, and said, "The Ministeris have this much payed unto thame by year, and who yitt ever bad the Queyn 'grand-mercies' for it? Was thair ever a Minister that gave thankis to God for hir Majesties liberalitie towards thame?" One smyled and ansuered, "Assuredlye, I think, that such as receave any thing gratis of the Quene, are unthankfull yf thei acknowledge it not, boyth in heart and mouth. But whitther that the Ministeris be of that rank or not, I greatlie doubt. Gratis, I am assured, thei receave nothing; and whitther thai receave any thing at all fra the Quene, wyese men may reassone. I am assured that neather Thrid nor Twa part ever apperteaned to any of hir predecessouris within this Realme these thousand yearis bypast, neather yitt hes the Quene bettir title to that whiche sche usurpes, be it geving to otheris, or in tacken to hir self, then suche as crucifyed Christ Jesus had to devide his garmentis amonges thame. And yf the treuth may be spoken, sche hes nott so good titill as thai had; for such spoyle use to be the reward of such men: And in that point these soldiouris war more gentle than the Quene and hir flatteraris, for thai parted not the garmentis of our Maister till that he him self was hung upoun the croce; but sche and her flatteraris do part the spoyle, whill as poore Christ is yet preaching amangis you. But the wisdome of our God tackis tryall of us by this meane, knowing weall yneuch what sche and hir factioun hes purposed to do. Lett the Papistis, who have the Twa partis, some that have thair Thriddis free, and some that have gotten Abbacies and few landis, thank the Quene, and syng, Placebo Dominæ. The poore preachearis will not yit flatter, for feading of thair bellye." These wordis war judged proud and intollerable, and engendered no small displeasur to the speakar.
This we put in memorie, that the posteriteis to cum may know that God ones maid his treuth to triumph; but becaus that some of oure selfis delyted more in darknes than in lyght,[735] God hath restreaned our fredome, and putt the hoill body in bondage. Yea, the greatest flatteraris have not eschaiped so free as thai supposed; yea, the latter plagues appear yit to be worse than the first. "Be mercyfull to us, O Lord, and entreat us nott according to our deservingis; but look thou to the equitie of the cause which thou hast put into our handis, and suffer not iniquitie to oppresse thy treuth, for Thy awin nameis saik, O Lord."
MARRIAGE OF THE ERLE OF MARE[736]
In this meantyme, to wit, in Februar, the year of God Jm Vc threscoir ane,[737] was Lord James first maid Erle of Marr,[738] and then maryed upoun Agnes Keyth, dowghter to the Erle Merschell. The mairiage was publict in the Church of Edinburgh[739]. In the marriage thai boyth gat ane admonitioun to behave thame selves moderatlie in all thingis; "For, (said the preachear[740] to him,) unto this day the Kirk of God hath receaved confort by you, and by your laubouris; in the which, yf heirafter ye shalbe found fayntar then that ye war befoir, it wilbe said that your Wyeff hath changed your nature." The greatness of the bancquett, and the vanitie used thairat, offended many godly. Thair began the masking, which from year to year hath continewed since. Maister Randolph, agent for the Quene of England, was then, and sometyme after, in no small conceat with our Quene; for his Maistres saik, she drank[741] to him [in] a coupe of gold, which he possessed with greattar joy, for the favour of the gevar, then of the gift and valew thairof; and yit it was honourable.
The thingis that then war in handilling betwix the two Quenes, whairof Lethingtoun, Secreatarie Cycill, and Maister Randolph, war ministeris, war of great weight, as we will after hear.
This wynter, the Erle Bothwell, the Markques Delabuf, and Lord Johne of Coldingham, played the ryote in Edinburgh, mysordoured the hoill toune,[742] brack Cuthbart Ramsayis[743] yettis and durris, sought his house for his good-dowghter Alisone Craik: And this was done in dispyte of the Erle of Arrane, whose hoore the said Alison was suspected to have been. The horrour of this fact, and the raritie of it, heyghlie commoved all godlie heartis.[744] The Assemblie, and also the Nobilitie, for the most parte war in the toun; and so thei concluded to crave justice, as that thei did, as by this subsequent Supplicatioun doeth appear.
To the Queynis Majestie and hir Secreat and Great Counsall, Hir Grace's faythfull and obedient subjectis, the Professouris of Christ Jesus his holy Evangell, wishes the Spreit of ryghteouse judgement.
The feare of God conceaved of his holy worde, the naturall and unfeaned luif we bear unto your Grace, the dewtie whiche we aw to the quyetness of our countrie, and the terrible threatnyngis which our God pronounces against everie Realme and Citie in the quhilk horrible crymes ar openlie committed, and then be the committars obstinatlie defended, compell us, a great parte of your subjectis, humblie to crave of your Grace upryght and trew judgement aganis sick personis as have done what in thame lyes, to kendle Goddis wrayth against this hoill Realme. The impietie be thame committed is so haynous and so horrible, that as it is ane fact most vyle and rair to be heard of within this Realme, and principallie within the bowells of this Citie, so should we think oure selfis gyltie in the same, gif negligentlie, or yitt for warldlie feare we pass it ower with silence: And thairfoir your Grace may nott think that we requyre ony thing (whill that we crave open malefactouris condignelie to be punished) but that quhilk God hes commanded us to crave, and hes also commanded your Grace to geve to everie ane of your subjectis; for be this lynk hes God knytt togitther the prince and the people, that as he commandis honour, feare, and obedience to be gevin to the poweris established by him, so does he in expressed wordis command and declair what the prince aweth unto the subjectis, to witt, that as he is the Minister of God, bearing his sweard for vengeance to be tackyn on evill doaris, and for the defence of peceable and quyett men, so aucht he to draw the same without all parcialitie so oft as in Goddis name he is requyred thairto: Seing so it is, (Madam,) that this cryme so recentlie committed, and that in the eyes of your hoill Realme now presentlie assembled, is so haynous, for who heirtofore have heard within the bowellis of Edinburgh, yettis and durris under silence of nycht burst up, housses ryped, (and that with hostilitie,) seaking a woman as appeared to oppresse hyr; seing we say that this cryme is so haynouse, that all godlie men fear nott onlye Goddis soir displeasur to fall upoun you and your hoill Realme, but also that sick libertie brede contempt, and in the end seditioun, yf remeady in tyme be not provided,[745] quhilk in our judgement is impossible, yf sevir punishement be nott executed for the cryme committed: Thairfoir, we maist humblye beseik your Grace, that all affectioun sett asyd,[746] ye declair your self so uprycht in this caise, that ye may geve evident demonstratioun to all your subjectis, that the fear of God, joyned with the luif of the commoun tranquillitie, have principall seat and dominioun in your Grace hearte. This farther, Madam, of conscience we speik, that as your Grace in Goddis name does crave of us obedience, (whilk to render in all thingis lauchfull we ar most willing,) so in the same name do we, the hoill Professouris of Christis Evangell within this your Grace Realme, crave of you and of your Counsall scharpe punishement of this cryme; and for performance thairof, that without all delay the principall actouris of this most haynous cryme, and the persewaris of this pretended vilanye, may be called befoir the Cheaf Justice of this Realme, to suffer an assise, and to be punished according to the lawes of the same: And your Grace's answer maist humilie we beseik.
THE MASK OF ORLEANCE.
This Supplicatioun was presented by diverse gentilmen. The flatteraris of the Courte at the first stormed, and asked, "Who durst avow it?" To whom the Maister, now Lord Lyndesay answered, "A thousand gentilmen within Edinburgh." Otheris were eschamed to appone thame selfis thairto in publict; but thei suborned the Quene to geve a gentill answer unto such tyme as the Conventioun was dissolved. And so sche did; for sche lacks no craft, boyth to cloik and to manteane impietie (and hurdome in especiall.) Sche alledged, "That hir Uncle was a strangear, and he had a young cumpany; but sche should putt suche ordour unto him, and unto all otheris, that heareafter thei should have no occasioun to compleane." And so deluded sche the just petitioun of hir subjectis; and no wounder, for how shall sche punische in otheris that vice, which in France is free without punishement, and which Kingis and Cardinallis use most commonlie, as the mask and dansing of Orleance can witness, whairin virgenis and menis wyeffis war maid as commoun to King Harie and Charles, the Cardinallis, unto thair Courte and pages, as commoun harlottis of the bordell ar unto thair compainzeonis. The maner was thus:
At the entrie of King Harie of France, in the towne of Orleance, the matrones, virgenis, and menis wyiffis, war commanded to present thame selfis in the Kingis palice at nycht, to daunse: and thei obeyed; for commounlie the Frenche natioun is not hard to be entreated to vanitie. After fidling and flyngyng, and when the Cardinall of Lorane[747] had espyed his pray, he said to the King, "Sire, la primiere est vostre, et faut que je suis[748] le second." That is to say, "Sire, the first choise is youris, and I man be the secound." And so the King gat the preeminence, that he had his first electioun. Bot becaus Cardinallis ar companeonis to Kingis, the Cardinall of Lorane had the nixt: And thairafter the torches war putt out, and everie man commanded to provid for him self the best he myght. What cry was thair of husbandis for thair wyeffis; of wyiffis, for thair husbandis; of auncient matronis, for thair dochteris; and of virgenis for thair freindis; or for some honest man to defend thair pudicitie, Orleance will remember mo kingis dayis then one.
OURE QUENIS EDUCATION.
This horrible vilanay, a fruet of the Cardinall of Lorane's religioun, we shortlie tueche, to lett all the world understand, what subjectis may looke of suche magistratis; for such pastyme to thame is but joyousitie, whairin our Queyn was brocht up.[749] We call hir nott a hoore, (albeit hir deame heard more then we will wrytt,) but sche was brought up in the company of the wyldast hooremongaris, (yea, of such as no more regarded incest, then honest men regard the company of thair lauchfull wyeffis;) in the company of such men, (we say,) was our Queyn brought up. What sche was and is, her self best knowis, and God, (we doubt nott,) will farther declair.
[G]OD HES NOW [D]ONE IT, 1567.[750]
THE HAMMYLTONIS AGAINST BOTHWELL AND THE MARQUESS.
But punishement of that enormitie and fearfull attemptat we could gett none: but more and more thei presumed to do violence, and frequented nyghtlie masking. Some, as Roboyn Craige's house, becaus his dowghter was fair, delyted thairin: otheris lamented, and began to bear the mater verray heavelie. At lenth the Lord Duck his freindis assembled upoun a nycht upoun the calsey.[751] The Abbott of Kylwyning,[752] (who then was joyned to the Churche, and so, as we understand, yitt abydeth,) was the principall man at the begyning. To him repaired many faythfull; and amangis otheris cam Andro Stewart, Lord Ochiltree, a man rather borne to maik peace, then to brag upoun the calsey, and demanded the querrall; and being informed of the formar enormitie said, "Nay, sick impietie shall nott be sufferred so long as God shall assist us. The victorye that God in his mercy hath gevin us, we will by his grace manteane." And so he commanded his sone, Andro Stewart, then Maister,[753] and his servandis to putt thame selfis in ordour, and to bring furth thair spearis and long weaponis; and so did otheris. The word cam to the Erle Bothwell and his, that the Hammyltonis war upoun the gaitt.[754] Vowes war maid, "That the Hammyltonis should be doung, not onlie out of the towne, but also out of the countrey." Lord Johne of Coldinghame[755] had maryed the said Erle Bothwellis sister, (a sufficient woman for such a man;)—allia drew the Lord Roberte;[756] and so they joyned boyth with the said Erle Bothwell. But the stoutness of the Marquess Le Beuf, (D'Elbuf[757] thei call him,) is most to be commended; for in his chalmer, within the Abbay, he starte to ane halbart, and ten men war skarse able to hald him; but as hap was, the inner yett of the Abbay keapt him that nycht; and the danger was betwix the Croce and the Salt Trone;[758] and so he was a large quarter of myle from the schote and sklenting of boltis. The Maister of Maxwell, gave declaratioun[759] to the Erle Bothwell, "That yf he steired furth of his lodgeing, he, and all that wold assist him, should resist him in the face;" whose wordis did somwhat beat doon that blast. The Erles of Huntley and Morray, being in the Abbay whair the Marques was, cam with thair cumpanyes, send fra the Quene to stay that tumult, as that thei did; for Bothwell and his war commanded, under pane of treassone, to keap thair lodgeingis.[760]
It was whispered of many, that the Erle of Murray's displeasur was as much sought as any haitterant that the Hammyltonis bayr against the Erle Bothwell, or yitt he aganist thame. And in verray deed, eather had the Duck verray fals servandis, or ellis by Huntley and the Hammyltonis, the Erle of Murray his death was ofter conspyred than ones: the suspitioun whairof burst furth so far, that upoun a day the said Erle, being upoun horse to have come to the sermon, was charged by one of the Duckis awin servandis to returne and abyd with the Queyn. The bruyt thairof spred over all. What ground it had we cane nott say; but schorte thairafter the Duck and some of the Lordis convened at Glasgow; thair conclusioun was nott knowen. The Erle of Arrane came to Edinburgh, whair the Erle Bothwell lay. The Quene and the Court war departed to Fyff, and remaned sometimes in Sanctandrois and sometimes in Falkland.[761]
THE ERLE BOTHWELL HIS COMMONYNG WYTH JOHNE KNOX.
The Erle Bothwell, by the meanes of James Barroun,[762] burges, and then merchant of Edinburgh, desyred to speak with Johne Knox secreatlie; which the said Johne glaidlie granted, and spack him upoun a nycht, first in the said James's lodgeing, and thairafter in his awin study. The summe of all thair communication and conference was:—The said Earle lamented his formare inordinate lyef, and especiallie that he was provocked by the entysmentis of the Quene Regent to do that which he sore reapented, alsweall against the Laird of Ormestoun,[763] whose blood was spilt, albeit not in his defalt: But his cheaf dolour was, that he had misbehaved him self against the Erle of Arrane, whose favouris he was most willing to redeame, yf possible it war that sa he mycht; and desyred the said Johne to geve him his best counsall, "For (said he) yf I mycht have my Lord of Arrane's favouris, I wald await upoun the Court with a page and few servandis, to spair my expensis, whare now I am compelled to keap, for my awin saifty, a number of wicked and unprofitable men, to the utter destructioun of my living that is left."
To the which the said Johne ansuered, "My Lord, wold to God that in me war counsall or judgement that mycht conforte and releave you. For albeit that to this hour it hath nott chaunsed me to speik with your Lordship face to face, yit have I borne a good mynd to your house; and have bene sorry at my heart of the trubles that I have heard you to be involved in. For, my Lord, my[764] grandfather, goodsher, and father, have served your Lordshipis predecessoris, and some of thame have died under thair standartis; and this is a part of the obligatioun of our Scotishe kyndnes: but this is not the cheaf. But as God hes maid me his publict messinger of glaid tydings, so is my will earnest that all men may embrase it, which perfytlie thei can not, so long as that thair remaneth in thame rancour, malice, or envy. I am verray sorry that ye have gevin occasioun unto men to be offended with you; but I am more sory that ye have offended the Majestie of God, who by such meanes oft punishes the other sinnes of man. And thairfoir my counsall is, that ye begyn at God, with whom yf ye will enter in perfyte reconciliatioun, I doubt not but he shall bow the heartis of men to forget all offenses. And as for me, yf ye will continue in godlynes, your Lordship shall command me als boldlie as any that serves your Lordship."
The said Lord desyred him that he wold tempt[765] the Erle of Arrane's mynd, yf he wold be content to accept him in his favouris, which he promessed to do; and so earnestlie travaled in that mater, that it was ones brought to such an end as all the faythfull praysed God for that aggrement. The greatest stay stood upoun the satisfactioun of the Laird of Ormestoun, who, besyde his formare hurte, as is before declared, was evin in that same tyme of the commonyng, persewed be the said Lord[766] Bothwell, his sone Maister Alexander Cockburne[767] tacken by him, and caryed with him to Borthwick; but gentillye yneuch send back agane.
RECONCILIATIOUN BETWIX THE ERLE OF ARRANE AND ERLE BOTHWELL, ETC.
That new truble so greatlie displeased Johne Knox, that he almost geve ower farther travalling for amytie. But yit, upoun the excuse of the said Erle, and upoun the declaratioun of his mynd, he re-entered in laubouris, and so brought it to pass, that the Laird of Ormestoun referred his satisfactioun in all thingis to the judgments of the Erles of Arrane and Murray, whom to the said Erle Bothwell submitted him self in that head, and thairupoun delyvered his hand wryt. And so was convoyed by certane of his friends to the loodgeing of the Kirk-of-Feild, whair the Erle of Arrane was with his friendis, and the said Johne Knox with him,[768] to bear witnesse and testificatioun of the end of the aggrement. As the said Erle Bothwell entered at the chalmer dore, and wold have done those honouris that freyndis had appointed, (Maister Gavin Hammyltoun[769] and the Laird of Rikchartoun,[770] war the cheaf freindis that communed,) the said Erle of Arrane gentillye passed unto him, embrased him, and said, "Yf the hearttis be uprycht, few ceremonyes may serve and content me."
The said Johne Knox, in audience of thame boyth, and of thair freindis, said, "Now, my Lordis, God hath brought you to gitther be the laubouris of semple men, in respect of such as wold have travailled thairin. I know my laubouris ar alreaddy tacken in ane evill parte; but becaus I have the testimonye of a good conscience befoir my God, that whatsoever I have done, I have done it in his fear, for the proffeit of you boith, for the hurt of none, and for the tranquillitie of this Realme: seing (I say) that[771] my conscience beareth witnesse to me, what I have sought and continewallie seak, I the more patientlie bear the mysreporttis and wrangouse judgementis of men. And now I leave you in peace, and desyres you that ar the freindis to study that amitie may increase, all formar offenses being forgett." The freindis on eather partie embrased other, and the two Erles departed to ane wyndo, and talked by thame selfis familiarlie a reasonable space. And thairafter the Erle Boithwell departed for that nycht: and upoun the nixt day in the mornyng returned, with some of his honest freinds, and came to the sermoun with the Erle foirsaid; whairat many rejoised. But God had ane other work to wyrk then the eyes of men could espy.
The Thurisday nixt[772] they dyned togetther; and thairafter the said Erle Boithwell and Maister Gawane Hammyltoun raid to my Lord Duckis Grace, who then was in Kynneill. What communicatioun was betwix thame, it is not certanelie knowne, but by the reporte which the said Erle of Arrane maid to the Quenys Grace, and unto the Erle of Murray, by his wryttingis. For upoun Fryday, the ferd day after thair reconciliatioun, the sermon being ended, the said Erle of Arrane cam to the house of the said Johne Knox, and brought with him Maister Richart Strang[773] and Alexander Guthre,[774] to whom he opened the greaf of his mynd befoir that Johne Knox was called; for he was occupyed, (as commounlie he useth to be after his sermonis,) in directing of writtingis. Whiche ended, the said Erle called the thre togetther, and said, "I am treasonablie betrayed;" and with these wordis began to weape. Johne Knox demanded, "My Lord, who hes betrayed yow?" "Ane Judas, or other (said he); but I know it is but my lyef that is sought: I regard it not." The other said, "My Lord, I understand not such dark maner of speaking: yf I shall geve you any ansuer, ye maun speik moir plane." "Weill, (said he,) I tack you three to witnesse that I oppen this unto you, and I will wryt it unto the Quene: Ane act of treassone is laid to my charge; the Erle Bothwell hes schawin to me in counsall, that he shall tack the Quene, and put hir in my handis in the Castell of Dumbertane; and that he shall slay the Erle of Murray, Lethingtoun, and otheris that now mysgyde hir: and so shall I and he reull all. But I know that this is devised to accuse me of treassone; for I know that he will inform the Quene of it: But I tack you to witnes, that I oppen it hear unto you; and I will pas incontinent, and wryte to the Quenis Majestie, and unto my brother the Erle of Murray."
Johne Knox demanded, "Did ye consent, my Lord, to any part of that treassone?" He ansuered, "Nay." "Then, (said he,) in my judgement, his wordis, albeit thei war spoken, can never be treassone unto you; for the performance of the fact dependis upoun your will, whairto ye say ye have disassented; and so shall that purpose evanise and dye by the self, onless that ye waiken it; for it is not to be supposed that he will accuse you of that which he him self [hes] devised, and whairto ye wold not consent." "O, (said he,) ye understand not what craft is used against me: It is treassone to conceall treassone." "My Lord, (said he,) treasson maun importe consent and determinatioun, quhilk[775] I hear upoun neather of your partis. And thairfoir, my Lord, in my judgement it shalbe more suyre and moir honorable to you to depend upoun your [awin] innocencye, and to abyde the injust accusatioun of ane other, (yf any follow thairof, as I think thair shall not,) then ye to accuise, (especiallie after so lait reconciliatioun,) and have none other witnesses but your awin affirmatioun." "I know, (said he,) that he will offer the combatt unto me; but that wold not be suffered in France; but I will do that which I have purposed." And so he departed, and took with him to his loodgeing the saidis Alexander Guthery and Mr. Richart Strang; from whense was dyted and written a letter to the Quenis Majestie, according to the formar purpose, which letter was direct with all diligence to the Quenis Majestie, who then was in Falkland.
The Erle him self raid after to Kynneill, to his father, the Duckis Grace.[776] How he was entreated, we have but the commoun bruyte; but from thense he wrait ane other letter with his awin hand, in sypher, to the Erle of Murray, compleanyng upoun his rigorous handelling and entreatment by his awin father, and by his freindis; and affirmed farther, that he feared his lyef, in case that he gat not suddane reskew. But thairupoun he remaned not, but brack the chalmer whairin he was put, and with great pain past to Striveling, and from thense he was convoyed to the Hallyardis,[777] whair he was keapt till that the Erie of Murray cam unto him, and convoyed him to the Quene, then beand in Falkland, who then was sufficientlie instructed of the hoill mater; and upoun suspitioun conceaved, had caused apprehend Maister Gawan Hammyltoun and the Erle Bothwell foirsaid; who knowing nothing of the formar advertismentis, cam to Falkland,[778] which augmented the formar suspitioun.
But yit the letteris of Johne Knox maid all thingis to be used more circumspectlie; for he[779] did planelie foirwarne the Erle of Murray, that he espyed the Erle of Arrane to be stricken with phrenesy, and thairfoir willed not oure great credytt to be gevin unto his wordis and inventionis. And as he advertised, so it cam to pass; for within few dayis his seaknes increased; he devised of wonderouse signes that he saw in the heavin; he alledged that he was bewitched; he wold have bene in the Quenis bed, and affirmed that he was hir husband; and fynallie, he behaved him self in all thingis so foolishelie, that his phrenesy could not be hyd. And yit war the saidis Erle Bothwell and Abbott[780] of Kylwynning keapt in the Castell of Sanctandrois, and conventit[781] befoir the Counsall, with the said Earl of Arrane, who ever stoode ferme, that the Erle Boithwell proponed to him suche thingis as he advertissed the Quenis Grace of; but styflie denyed that his Father, the said Abbote, or freindis, knew any thing thairof, eathir yit that thei intended any violence against him; but alledged, that he was enchanted so to think and wryte. Whairat the Quene, heghlie offended, committed him to preasone, with the other two, first in the Castell of Sanctandrois, and thairafter caused thame to be convoyed to the Castell of Edinburgh. James Stewarte of Cardonall,[782] called Capitane James, was evill bruited [of], for the rigorous entreatment that he schew to the said Erle in his seaknes, being appointed keeper unto him.
To consult upoun these accusationis, the hoill Counsalle was assembled at Sanctandrois, the 18 day of Aprile, in the year of God Jm Vc, and threscoir twa yearis;[783] in which it was concluded, that, in consideratioun of the formar suspitioun, the Duck his Grace should render to the Quene the Castell of Dumbartane,[784] the custodie whairof was granted unto him by appointment, till that lauchfull successioun should be sein of the Quenis body: But will prevailled against reassone and promisses, and so was the said Castell delivered to Capitane Anstrudour, as having power fra the Quene and Counsall to receave it.[785]
Psal. 2.
Thingis ordoured in Fyfe, the Quene returned to Edinburgh,[786] and then began dansing to grow hote; for hir freindis began to triumph in France. The certantie heirof came to the earis of Johne Knox, for thair war some that schew to him, from tyme to tyme, the estait of thingis; and amangis otheris, he was assured, that the Queyne had daunced excessivelie till after mydnycht, becaus that sche had receaved letteris that persecutioun was begun agane in France, and that hir Uncles war begyning to steir thair taill,[787] and to truble the hoill Realme of France. Upoun occasioun of this text, "And now understand, O ye kingis, and be learned, ye that judge the earth," he began to taxt the ignorance, the vanitie, and the dyspyte of princes against all virtue, and against all those in whom haitterent of vice and love of vertew appeired.[788]
THE SECOUND COMMONYNG OF JOHNE KNOX WITH THE QUENE
The reporte heirof maid unto the Quene, the said Johne Knox was send for. Mr. Alexander Cockburne,[789] who befoir had bone his scolare, and then was very familiare with him, was the messinger, who geve him some knowledge both of the report and of the reportairis. The Quene was in hir bed-chalmer, and with hir, besydis the Ladyes and the commoun servandis, war the Lord James, the Erle of Mortoun, Secreatarie Lethingtoun, and some of the garde that had maid the report. He was called and accused, as are that had irreverentlie spoken of the Quene, and that travailled to bring hir in haitterent and contempt of the people, and that he had exceaded the boundis of his text: And upoun these three headis, maid the Quene hir self a long harangue or orisoun;[790] whairto the said Johne ansuered as followis:—
"Madame, this is often tymes the just recompense which God geveth to the stubburne of the world, that becaus thei will nott hear God speaking to the conforte of the penitent, and for amendment of the wicked, thai are oft compelled to hear the fals report of otheris to thair greatter displeasur. I doubt not but that it cam to the earis of proud Herode, that our Maister Christ Jesus called him a fox; but thai told him not how odiouse a thing it was befoir God to murther ane innocent, as he had laitlie done befoir, causing to behead Johne the Baptiste, to reward the dansing of a harlottis doughtter. Madam, yf the reportaris of my wordis had bene honest men, thai wold have reaported my wordis, and the circumstances of the same. But becaus thai wold have credyte in Courte, and lacking vertew worthy thairof, thai mon haif somewhat to pleise your Majestie, yf it war but flatterye and lyes. But such pleasour (yf any your Grace tack in suche personis) will turn to your everlasting displeasour. For, Madam, yf your awin earis had heard the hoill mater that I entreated; yf thair be into you any sparckle of the Spreit of God, yea, of honestie or wisdome, ye could not justlie have bene offended with any thing that I spack. And becaus that ye have heard thair report, please your Grace to hear my self reherse the same, so neyr as memory will serve." (It was evin upoun the nixt day after that the sermon was maid.) "My text, (said he,) Madam, was this, 'And now, O kings, understand; be learned, ye judges of the earth.' After, Madam, (said he,) that I had declaired the dignitie of kingis and reullaris, the honour whairinto God lies placed thame, the obedience that is dew unto thame, being Goddis lievtennentis, I demanded this questioun,—But, O allace! what compte shall the most part of princes maik befoir that Supreme Judge, whose throne and authoritie so manifestlie and schamefullie thai abuse? That the complaynt of Salomon is this day most trew, to wit, 'That violence and oppressioun do occupy the throne of God here in this earth:' for whill that murtheraris, blood-thrystie men, oppressouris, and malefactouris dar be bold to present thame selfis befoir kingis and princes, and the poor sanctis of God are banisshed and exyled, what shall we say, But that the devill hath tacken possessioun in the throne of God, which aught to be fearfull to all wicked doiris, and a refuge to the innocent oppressed. And how can it otherwyse be? For princes will not understand; thai will nott be learned as God commandis thame. But Goddis law thei dispyse, His statutis and holy ordinances thei will not understand; for in fidling and flynging thei ar more exercised then in reading or hearing of Goddis most blessed word; and fidlaris and flatteraris (which commonlie corrupt the youth) are more pretious in thair eyes then men of wisdome and gravitie, who by holsome admonitioun mycht beat doun into thame some part of that vanitie and pryde whairintill all are borne, but in princes tack [deepe] roote and strenth by wicked educatioun. And of dansing, Madam, I said, that albeit in Scripturis I fand no praise of it, and in prophane wryttaris, that it is termed the jesture rather of those that ar mad and in phrenesye then of sober men; yitt do I not utterlie dampne it, provyding that two vices be avoided: the formare, That the principall vocatioun of those that use that exercise be not neglected for the pleasur of dansing; Secoundly, That they daunse not, as the Philisteanis thair fatheris, for the pleasur that thai tack in the displeasur of Goddis people. For yf any of boyth thai do, as thai shall receave the reward of dansaris, and that willbe drynk in hell, onless thai spedilie repent, so shall God turn thair myrth in suddane sorow: for God will not alwayes afflict his people, neither yitt will he alwayes wynk at the tyranny of tyrantis. Yf any man, Madam, (said he,) will say that I spack more, let him presentlie accuse me; for I think I have nott only tueiched the somme, but the verry wordis as I spack them." Many that stood by bair witnesse with him, that he had recyted the verray wordis that publictlie he spack.
The Queyn looked about to some of the reaportaris, and said, "Your wourdis ar scharpe yneuch as ye have spocken thame; but yitt thei war tald to me in ane uther maner. I know (said sche) that my Uncles and ye ar nott of ane religioun, and thairfoir I can nott blame you albeit you have no good opinioun of thame. But yf ye hear any thing of my self that myslyikis you, come to my self and tell me, and I shall hear you."
"Madam," quod he, "I am assured that your Uncles ar enemyes to God, and unto his Sone Jesus Christ; and that for manteanance of thair awin pompe and worldlie glorie, that thei spair not to spill the bloode of many innocents; and thairfoir I am assured that thair interpryses shall have no better successe then otheris haif had that befoir thame have done that thei do now. But as to your awin personage, Madam, I wold be glade to do all that I could to your Graces contentment, provided that I exceed nott the boundis of my vocatioun. I am called, Madam, to ane publict functioun within the Kirk of God, and am appointed by God to rebuk the synnes and vices of all. I am not appointed to come to everie man in particular to schaw him his offense; for that laubour war infinite. Yf your Grace please to frequent the publict sermonis, then doubt I nott but that ye shall fullie understand boyth what I like and myslike, als weall in your Majestie as in all otheris. Or yf your Grace will assigne unto me a certane day and hour when it will please you to hear the forme and substance of doctrin whiche is proponed in publict to the Churches of this Realme, I will most gladlie await upoun your Grace's pleasur, tyme, and place. But to waitt[791] upoun your chalmer-doore, or ellis whair, and then to have no farther libertie but to whisper my mynd in your Grace's eare, or to tell to you what otheris think and speak of you, neather will my conscience nor the vocatioun whairto God hath called me suffer it. For albeit at your Grace's commandiment I am heare now, yitt can not I tell what other men shall judge of me, that at this tyme of day am absent from my book and wayting upoun the Courte."
"You will not alwayis," said sche, "be at your book," and so turned hir back. And the said Johne Knox departed with a reasonable meary countenance; whairat some Papistis offended said, "He is not effrayed." Which heard of him, he answered, "Why should the pleasing face of a gentill woman effray me? I have looked in the faces of many angrie men, and yit have nott bene effrayed above measure." And so left he the Quene and the Courte for that tyme.
In this meanetyme, the negotiatioun and credytte[792] was great betwix the Quene of England and our Soverane: letteris, curreouris, and postis ran verray frequent.[793] Great bruyt thair was of the interview and meating of the two Quenes at York, and some preparatioun was maid thairfoir in boyth the Realmes. But that failed upoun the parte of England, and that be occasioun of the trubles moved in France, (as was alledged,) which caused the Quene and hir Counsall attend upoun the Sowth partes[794] of England, for avoyding of inconvenientis.
That symmer, thair cam ane Ambassadour from the King of Swaden, requyring marriage of our Soverane to his Maister the King.[795] His intertenment was honorable; but his petitioun lyked our Quene nothing; for such a man was too base for hir estait; for had nott sche beyn great Queyn of France? Fye of Swaden! What is it? But happy was the man that of suche a one was forsaken. And yitt sche refuised nott one far inferiour to a vertouse King.[796]
The Erle of Levenax and his wyff[797] war committed to the Towre of London for trafiquin with Papistis. The young Lard of Barr[798] was a travaler in that busines, and was apprehended with some letteris, which war the cause of his and thair truble.
HAWICK RAIDE.
The Erle of Murray maid a privey raid to Hawick upoun the fayre-day thairof, and apprehended fyftie theaffis; of which nomber war sevintene drowned;[799] otheris war executed in Jedburght. The principallis war brought to Edinburgh, and thair suffered, according to thair merittis, upoun the Burrow Mure.[800] The Quene was nothing content of the prosperitie and gude successe that God gave to the Erle of Murray in all his interprysses, for sche hated his uprycht dealling, and the image of God which evidently did appear into him; but at that tyme sche could not weall have beyn served without him.
SCHARPE LEFT PREACHING AND TOOK HIM TO THE LAWES.
ANNO 1566 IN MAIJ.
The Assemblye of the Kyrk at Mydsymmer, the [29th] of Junij,[801] anno 1562, approached, in the which war many notable headis entreated concernying good ordour to be keapt in the Churche; for the Papistis and the idolatrie of the Queyn began to truble the formar good ordouris. Some ministeris, suche as Maister Johne Scharpe,[802] had left thair charges, and entered into other vocationis more profitable for the belly; against whom war actis maid, althought to this day thei have nott bene putt in executioun.
The tennour of the Supplicatioun redd in oppen audience, and approved by the hoill Assemblye to be presented to the Quenis Majestie, was this:—
To the Quenis Majestie, and Hir Most Honorable Privey Counsall, the Superintendentis and Ministeris of the Evangell of Jesus Christ within this Realme, together with the Commissionaris of the hoill Churches,[803] desyre Grace and Peace from God the Father of our Lord Jesus Christ, with the Spreit of rychteouse judgement.
Having in mynd that fearfull sentence, pronunced by the Eternall God against the watchemen that see the sweard of Goddis punishement approche, and do not in plane wordis foirwarne the people, yea, the Princes and Reularis, that thei may repent, we can not but signify unto your Hienes, and unto your Counsall, that the estait of this Realme is sic for this present, that onless redress and remeady be schortlie provided, that Goddis hand can not long spayr in his anger, to stryck the head and the taill; the inobedient Prince and synfull people: For as God is unchangeable and trew, so must he punische in these our dayis, the grevouse synnes that befoir we read he hes punished in all aiges, after that he hes long called for reapentance, and none is schawin.
THIS[804] CAUSES THE QUENIS RELIGIOUN TO HAVE MANY FAVOURARIS.
And that your Grace and Counsall may understand what be the thingis we desyre to be reformed, we will begyn at that quhilk we assuredlie know to be the fontane and spring of all other evillis that now abound in this Realme, to wit, That idoll and bastard service of God, the Messe; the fontane, we call it, of all impietie, not only becaus that many tack boldnes to syn be reassone of the opinioun which thei have conceaved of that idoll, to wit, That by the vertew of it, thei get remissioun of thair synnes; but also becaus that under the cullour of the Messe, are hoores, adulteraris, drunkardis, blasphemaris of God, of His holy Word and Sacramentis, and such other manifest malcfactouris, manteaned and defended: for lett any Messesayare, or earnest manteanar thairof be deprehended in any of the foirnamed crymes, no executioun can be had, for all is done in haiterent of his religioun; and so are wicked men permitted to live wickedlie, clocked and defended by that odious idoll. But supposing that the Messe war occasioun of no such evillis, yit in the self it is so odiouse in Goddis presence, that we can not cease with all instance to desyre the removing of the same, alsweall frome your self as from all otheris within this Realme, tacking heavin and earth, yea, and your awin conscience to record, that the obstinat manteanance of that idoll shall in the end be to you destructioun of saule and body.
Yf your Majestie demand, why that now we ar more earnest then we have bein heirtofoir; We ansuer, (our formar silence no wiese excused,) becaus we fynd us frustrat of our hope and expectatioun; quhilk was, that in processe of tyme, your Grace's heart should have bein mollifyed, so far as that ye wold have heard the publict doctrin taught within this Realme; by the quhilk, our farther hope was, that Goddis Holy Spreit should so have moved your hearte, that ye should have suffered your religioun (quhilk befoir God is nothing but abominatioun and vanitie) to have been tryed by the trew tueich-stone, the writtin word of God; and that your Grace fynding it to have no ground nor fundatioun in the same, should have gevin that glorie unto God, that ye wold have preferred his treuth unto your awin preconceaved vane opinioun, of what antiquitie that ever it hes bene. Whairof we in a parte now discoraged[805] cane no longer keape silence, onless we wold mack our selfis criminall befoir God of your blood, perisheing in your awin iniquitie; for we plainlie admonishe you of the dangearis to come.
GRUDGEING OF THE NOBILITIE ONE AGAINST OTHER
The Secound that we requyre, is punishement of horrible vices, sic as ar adultery, fornicatioun, open hurdome, blasphemye, contempt of God, of his Word, and Sacramentis; quhilkis in this Realme, for lack of punishement, do evin now so abound, that syne is reputed to be no syne. And thairfoir, as that we see the present signes of Goddis wrath now manifestlie appear, so do we foirwarne, that he will stryck, or it be long, yf his law without punishement be permitted thus manifestlie to be contempned. Yf any object, that punishementis can nott be commanded to be executed without a Parliament; We answer that the eternall God in his Parliament has pronounced death to be the punishement for adulterye and for blasphemye; whose actis yf ye putt not to executioun, (seing that Kingis ar but his lieutennentis, having no power to geve lyefe, whair he commandis death,) as that he will reputt you, and all otheris that foster vice, patronis of impietie, so will he nott faill to punishe you for neglecting of his judgementis.
Our Third requeast concerneth the Poore, who be of thre sortis: the poore lauboraris of the ground; the poore desolat beggaris, orphelyns, wedoes, and strangaris; and the poore ministeris of Christ Jesus his holie evangell, quhilk ar all so crewallie entreated by this last pretended Ordour tacken for sustentatioun of Ministeris, that thair latter miserie far surmonteth the formar. For now the poore lauboraris of the ground ar so oppressed by the creualtie of those that pay thair Thrid, that they for the most parte advance upoun the poore, whatsoever they pay to the Quene, or to any other. As for the verray indigent and poore, to whome God commandis a sustentatioun to be provided of the Teyndis, they ar so dyspised, that it is a wonder that the sone geveth heat and lycht to the earth, whair Godis name is so frequentlie called upoun, and no mercy (according to his commandiment) schawin to his creaturis. And also for the Ministeris, thair lyvingis ar so appointed, that the most parte shall lyve but a beggaris lyef. And all cumeth of that impietie, that the idill bellies of Christis ennemyes mon be fedd in thair formare delicacie.
We dar nott conceall frome your Grace and Honouris our conscience, quhilk is this, That neather by the law of God, neather yitt by any just law of man, is any thing dew unto thame, who now most creuellie do exact of the poore and riche the Two partes of thair Benefices, as they call thame: And thairfoir we most humblie requyre, that some other Ordour may be tacken with thame, nor that thei be sett up agane to impyre above the people of God, eathir yitt above any subject within this Realme. For we fear that sic usurpatioun to thair formar estaite be neather in the end pleasing to thame selfis, nor profitable to thame that wold place thame in that tyrannye. Yf any think that a competent lyving is to be assigned to thame, we repugne not, provided that the Lauboraris of the ground be nott oppressed, the Poore be nott utterlie neglected, and the Ministeris of the word so scharplie entreated as now thay ar. And, finallie, that those idill bellies, who by law can crave nothing, shall confesse that thei receave thair sustentatioun, nott of debt, but as of benevolence. Our humble requeast is thairfoir, that some suddane ordour may be tacken, that the poore Lauboraris may fynd some releaf, and that in everie parochine some portioun of the Teyndis may be assigned to the sustentatioun of the Poore within the same; and lykwise that some publict releaf may be provided for the Poore within Broughtis; that collectouris may be appointed to gatther, and that scharpe comptis may be tacken, alsweall of thair receat as of thair deliverance. The farther consideratioun to be had to our Ministeris, we in some parte remitt to your Wisdomes, and unto thair particular complayntis.
Oure Fourt petitioun is for the mansses, yardis, and gleibes, justlie apperteanyng to the Ministeris, without the quhilkis it is unpossible unto thame quyetly to serve thair chargeis; and thairfoir we desyre ordour to be tacken thairinto without delay.
Oure Fyft concerneth the inobedience of certane wicked personis, who not onlie truble, and have trubled Ministeris in thair functioun, but also disobey the Superintendentis in thair visitatioun; whairof we humblye crave remeady; which we do not so much for any fear that we and our Ministeris have of the Papistis, but for the love that we bear to the commoun tranquillitie. For this we can not hyd from your Majestie and Counsall, that yf the Papistis think to triumphe whair thai may, and to do what thai list, whair thair is not a partie able to resist thame, that some will think, that the godlie mon begyn whair thai left, who heirtofoir have borne all thingis patientlie, in hope that Lawes should have brydilled the wicked; whairof yf thai be frustrat, (albeit that nothing be more odiouse to thame then tumultis and domesticall discord,) yit will men attempt the uttermost, befoir that in thair awin eyes thai behold that House of God demolisshed, quhilk with travaill and danger God hath within this Realme erected by thame.
Last, We desyre that sick as have receaved remissioun of thair Thriddis be compelled to susteane the Ministerie within thair boundis, or ellis we foirwarne your Grace and Counsall, that we fear that the people shall reteane the hoill in thair handis, unto sic tyme as thair ministery be sufficientlie provided. We farther desyre the kirkis to be repared according to ane Act set furth by the Lordis of Secreat Counsall, befoir your Majesties arryvall in this countrey: That Judges be appointed to hear the causes of divorsement; for the Kirk can no longare sustean that burthen, especiallye becaus thair is no punishement for the offendars: That sayeris and heararis of Messe, prophanaris of the Sacramentis, such as have entered in [to] benefices by the Papis bulles, and such otheris transgressouris of the Law maid at your Grace's arryvall within this Realme, may be seveirlie punished; for ellis men will think that thair is no treuth ment in macking of sick Lawis.
Farther, We most humblye desyre of your Grace and Honorable Counsall, a resolut ansuer to everie ane of the headis foirwritten, that the same being knawin, we may somewhat satisfie such as be grevouslie offended at manifest iniquitie now manteaned, at oppressioun under pretext of Law done against the poor, and at the rebelliouse disobedience of many wicked personis against Godis word and holy ordinance.
God the Father of our Lord Jesus Christ, so reull your heartis, and direct your Grace and Counsallis judgementis by the dyttament and illuminatioun of his Holy Spreit, that ye may ansuer so as that your consciences may be absolved in the presence of that rychteous Judge, the Lord Jesus; and then we doubt nott but ye your selfis shall fynd felicitie, and this poor Realme, that long hes bene oppressed by wicked men, shall enjoy tranquillitie and rest, with the treu knowledge of God.
ESAI.
ANSUERE TO LETHINGTON.
These thingis redd in publict Assernblie,[806] as said is, war approved of all, (and some wissed that moir scharpness had bene used, becaus that the tyme so craved,) but the monzeoris of the Court, and Secreatarie Lethingtoun abuf otheris, could not abyd such hard speiking; "For who ever saw it writtin (said he) to a Prince, That God wold stryck the head and the taill: That yf Papistis did what thei list, men wold begyn whair thei left." But abuf all otheris that was most offensyve, that the Quene was accused, as that sche wold raise up Papists and Papistrie agane. To put that in the people's head was no less then treassone; for oathes durst be maid[807] that sche never ment such thing. To whom it was ansured, "That the Prophete Esaias used such manor of speiking; and it was no doubt but he was weill acquented in the Court; for it was supposed he was of the Kingis stock. But howsoever it was, his wordis mack manifest, that he spack to the Court and Courteouris, to Judges, Ladies, Princes, and Preastis: And yit, (sayes he,) "The Lord shall cut away the head and the taill," &c. "And so," said the first wryttar, "I fynd that such phrase was ones used befoir us. And yf this offend you, that we say, 'Men maun begyn whair thei left,' in case that Papistis do as thei do; we wold desyre you to teache us, not so much how we shall speak, but rather what we shall do, when our Ministeris ar strycken, our Superintendentis disobeyed, and a plane rebellioun decread against all good ordour." "Complean," said Lethingtoun. "Whom to?" said the other. "To the Quenis Majestie," said he. "How long shall we do so?" quod the whole. "Till that ye get remeady," said the Justice Cleark: "geve me thair names, and I shall geve you letteris." "Yf the shepe," said one, "shall compleane to the wolf, that the wolves and whelpis hes devoured thair lambis, the compleanar may stand in danger; but the offendar, we feare, shall have libertie to hunt after his prey." "Sic comparisonis," said Lethingtoun, "are verray unsaverie; for I am assured, that the Quene will neather erect, nor yit manteane Papistrie." "Let your assurance," said ane other, "serve your self, but it can not assure us, for hir manifest proceadings speakis the contrair."
After sick tanting reassonyng of boyth the sydis, the multitude concluded, that the Supplicatioun, as it was conceaved, should be presented, onless that the Secreatarie wold forme one more aggreable to the present necessitie. He promest to keap the substance of ouris, but he wold use other termes, and ask thingis in a mair gentill maner. The first writtar ansured, "That he served the Kirk at thair commandiment, and was content, that in his dictament should men use the libertie that best pleased thame, provided that he was not compelled to subscryve to the flatterie of such as more regarded the personis of men and wemen, then the simple treuth of God." And so was this formar Supplicatioun gevin to be reformed as Lethingtounis wisdome thought best. And in verray deid he framed it so, that when it was delivered by the Superintendentis of Lotheane and Fyfe, and when that sche had redd somewhat of it, sche said, "Here ar many fair wordis: I can not tell what the heartis ar." And so for our paynted oratorye, we war termed the nixt name to flatteraris and dissemblaris. But for that Sessioun the Kirk receaved none other ansuer.
JOHNE GORDOUN AND OGILBY.
Schort after[808] the conventioun of the Kirk, chansed that unhappy persuyt whilk Johnne Gordoun, Laird of Fynlater,[809] maid upoun the Lord Ogilby,[810] who was evill hurt, and almost yit abydis mutilat. The occasioun was, for certane landis and rights, quhilkis old Fyndlater had resigned to the said Lord, which he was perseuing, and was in appearance to obteane his purpose. Whairat the said Johne and his servandis war offended, and thairfoir maid the said persuyt, upoun a Setterday, at nycht, betwix nyne and ten. The freindis of the said Lord war eather not with him, or ellis not weall willing to feght that nycht; for thei took straikis, but geve few that left markis. The said Johne was tane, and put in the Tolbuyth, whair he remanent certane dayis, and then brack his warde, some judged, at his fatheris commandiment; for he was macking preparatioun for the Quenis cuming to the North, as we will after hear.
The interview and meating of the two Quenis, delayed till the nixt year, oure Soverane took purpose to visyt the North, and departed from Striveling in the moneth of August. Whitther thair was any secreat pactioun and confederacye betwix the Papistis in the South, and the Erle of Huntley and his Papistis in the North; or, to speak more planelie, betwix the Quene hir self and Huntley, we can not certanlie say.[811] But the suspitionis war wounderous vehement, that thair was no good will borne to the Erle of Murray, nor yit to such as depended upoun him at that tyme. The History we shall faythfullie declair, and so leave the judgement free to the readaris.
That Johne Gordoun brack his ward, we have already heard, who immediately thairafter reapared to his father George, then Eric of Huntley;[812] and understanding the Quenis cuming, maid graite provisioun in Strabogye, and in other partis, as it war to receave the Quene. At Aberdene the Quene and Court remaned certane dayis to deliberat upoun the affaires of the countrey; whair some began to smell, that the Erle of Huntley was under gatthering, as heirefter shalbe declaired.
BOTHWELL BRAKE WARDE.
THE FALS BISHOPE AND HIS TRAFIQUE
Whill thingis war so wyrking in the North, the Erle Bothwell brack his ward, and cam furth of the Castell of Edinburgh, the 28th of August. Some say that he brack the stancheour of the wyndo; utheris whispered, that he gat easye passage by the yettis. One thing is certane, to wit, The Quene was litill offended at his eschaiping. Thair passed with him a servand of the Capitane's, named James Porterfield. The said Erle schew him self not verray affrayed, for his commoun residence was in Lowthean. The Bischope of Sanctandrois and Abbot of Crosraguell keapt secreat conventioun that same tyme in Paslay, to whom resorted diverse Papistis; yea, the said Bischope spack the Duck, unto whom also cam the Lord Gordon from the Erle of Huntley, requyring him "to putt to his handis in the South, as he should do in the North; and so it should not be Knoxis crying nor preaching that should stay that purpose." The Bischope, be he never so close, could not altogether hyd his mynd, but at his awin table said, "The Quene is gone into the North, belyke to seak disobedience: sche may perchance fynd the thing that sche seikis." It was constantlie affirmed, that the Erle Bothwell and the said Lord Gordon spack together, but of thair purpoise we heard no mentioun.
COMMISSIONARIS.
That same year, and at that instant tyme, war appointed Commissionaris by the Generall Assemblie to Carryk and Cunighame, Maister George Hay, who, the space of a moneth preached with great fruct in all the churches of Carryk. To Kyle, and to the partis of Galloway was appointed Johnne Knox, who besyde the doctrine of the evangell schawen unto the commoun people, foirwarned some of the Nobilitie and Baronis of the dangearis that he feared, and that war appearing schortlie to follow; and exhorted thame to put thame selfis in sic ordour as that thei mycht be able to serve the authoritie, and yit not to suffer the ennemeis of Goddis treuth to have the upper hand. Whairupoun a great part of the Baronis and Gentilmen of Kyle and Cunynghame and Carrik, professing the treu doctrine of the evangell, assembled at Ayre; and after exhortationis maid, and conference had, subscrivit this Band. The tennour whairof followis:—
We, whais Names are underwrittin, do promesse, in the presence of God, and in the presence of his Sone our Lord Jesus Christ, that we, and everie ane of us, shall and will manteane and assist the preaching of his holy Evangell, now of his mear mercy, offered unto this Realme; and also will manteane the ministeris of the same against all personis, power, and authoritie, that will oppone the self to the doctrin proponed, and by us receaved. And farther, with the same solempnitie, we protest and promesse, that everie ane of us shall assist otheris; yea, and the hoill body of the Protestantis within this Realme, in all lauchfull and just actionis, against all personis; so that whosoever shall hurt, molest, or truble ony of our body, shalbe reaputed ennemye to the hoill, except that the offendar wilbe content to submit him self to the judgement of the Kirk, now establisshed amangis us. And this we do, as we desyre to be accepted and favored of the Lord Jesus, and reaccompted worthy of credyte and honestie in the presence of the godlie. At the Brough of Air, the ferd day of September, the year of God Jm Vc threscoir twa zeiris.
Subscrivit by all these with thair handis, as followis:—
Mr. Michaell Wallace, Provest of Air,[813]
James Lockart,[814]
Williame Montgomery,
Johnne Craufurd of Wolstoun,[815]
Glencarne,[816]
Ro. Boyd,[817]
R. Failfurd,[818]
Matthew Campbell of Lowden, knyght,
Allane Lord Caythcart,
Johnne Mure in Wole,
Hew Wallace of Carnell,
James Chalmer of Gathgirth,
Hew Montgomery of Hesheilhead,
Johnne Fullartoun of Dreghorne,
I Williame Cunyghame, with my hand,
Skeldoun,[819]
Fargushill,[820]
Mr. of Boyd,[821]
Johnne Lockart of Barr,
Williame Cunyghame of Capringtoun younger,
Robert Ker of Carsland,
Robert Crawfurd,
David Crawfurd,
Williame Cunyghame,
Charles Campbell, Burgess of Air,
James Dalrymple of Stayre,
Mungo Mure,
James Reid,
James Kennedy, Burgess of Air,
George Lockart, Burgess thair,
Johne Cunynghame of Capringtoun,
Cunynghamheid,[822]
Vchiltrie,[823]
George Craufurd of Lefnoreise,
Johne Mure of Rowallane,
Hew Cunyghame of Watterstoun,
Robert Cunyghame,
Akynharvye,[824]
Myddiltoun,[825]
Johne Wallace of Cragie,
Johne Boyd of Narstoun,
Robert Campbell of Kingzeanclewcht,
Gilbert Eccles,
Thomas Caythcarte, with my hand,
Allane Caithcart of Clawance,[826]
Adam Reyd of Barskymming,
Johnne Caithcart of Gibiszard,[827]
Johne Reid, with my hand,
Johne ...[828]
Robert Schaw, Burgess thair,
Johnne Dunbar of Blantyre,
Robert Chalmer of Martnem,[829]
Robert Huntar of Huntarstoun,
Robert Rankin,
Archibald Boyle,
Alexander Nysbett,
James Lockart,
Williame Stewart of Halrig,
Hectour Dunbar of Clousting,
James Campbell of Louchley,
Adam Caithcart of Bardarocht,
George Ryd of Chapellhouse,
Hew Wallace of the Meanfurd,
Robert Campbell of Cragdow,
Andro Neven of Monkredden,
Williame Caithcart,
David Craufurd of the Kerse,
Johnne Kennydye of Ternganoche,
Patrik Kennydie of Daljarocht,[830]
Allane Caithcart of Carlton,
Robert Boyd of Pemont,[831]
Williame Campbell of Horsclewcht,[832]
Williame Caithcart, brother to the Lord Caithcart,
Johnne Macquhidaill,
George Corry of Kelwod,
Williame Kennydie of Ternganocht,
Johnne Kennydie of Kirkmichaell,
Thomas MackAlexander of Corsclais.[833][834]
These thingis done at Ayr, the said Johne passed to Nethisdaill and Galloway, whair, in conference with the Maister of Maxwell,[835] a man of great judgment and experience, he communicat with him such thingis as he feared; who by his motioun wraytt to the Erle Bothwell, to behave himself as it became a faythfull subject, and to keape good quyetness in the partis committed to his charge, and so wold his cryme of the breaking of the ward be the more easelie pardoned. Johne Knox wrait unto the Dukis Grace, and earnestlie exhorted him neather to geve eare to the Bischope[836] his bastard brother, nor yit to the persuasionis of the Erle of Huntley; for yf he did, he assured him, that he and his House should come to a suddane ruyn.
By such meanis war the South partis keapte in reassonable quyetness, during the tyme that the trubles war in brewing in the North. And yit the Bischope and the Abbote of Corsraguell,[837] did what in thame lay to have rased some truble; for besydis the fearfull bruytes that thei sparsed abroad, (sometymes that the Quene was tacken; sometymes that the Erle of Murray and all his band war slane; and sometymes that the Quene had gevin her self unto the Erle of Huntley,—besydis such bruites) the Bischope, to brek the countrey of Kyle, whair quyetness was greatest, rased the Craufurdis against the Readis for the payment of the Bischopis Pasche fynes; but that was stayed by the laubouris of indifferent men, who favored peace.
DISPUTATIOUN.
CROSRAGUELL OFFFRED HIM ANES TO PREACH.
The Abbot of Crosraguell requyred disputatioun of Johne Knox for mantenance of the Messe, which was granted unto him, and whiche held in Mayboll thre dayis. The Abbot had the advantage that he requyred, to wit, He took upoun him to prove that Melchisedeck offered bread and wyne unto God, which was the ground that the Messe was builded upoun to be a Sacrifice, &c. But in the travaill of thre dayis thair could no prooff be produced for Melchisedeckis oblatioun, as in the same disputatioun (which is to be had in print[838]) clearlie may appear. The Papistis constantlie looked for a wolter, and thairfoir thei wold maid some bragg of reassonyng. The Abbote farther presented him self to the pulpit, but the voice of Maister George Hay[839] so effrayed him, that efter ones he wearyed of that exercise.
After that the Quene was somewhat satisfyed of hunting, and other pastyme,[840] sche cam to Abirdene, whair the Erle of Huntley met hir and his Lady, with no small tryne, remaned in Court, was supposed to have the greatest credyte, departed with the Quene to Buchquhane, met hir again at Rothymay, looking that sche should have passed with him to Strabogye. But in the jorney certane word cam to hir that Johne Gordoun had brocken promesse in not re-entering in ward; for his father the Erie had promessed that he should enter agane within the Castell of Stryveling, and thair abyd the Quenis pleasur. But whetther with his fatheris knowledge and consent, or without the same we know not, but he refused to enter; which so offended the Quene, that she wold not go to Strabogye, but passed through Straythyla to Innerness, whair the Castell thairof was denyed unto hir. The Capitane was commanded to keape it, and looked for releaf, for so had Johne of Gordoun promessed; but being thairof frustrat, the Castell was randered, and the Capitane named Gordoun was executed; the rest war damned, and the handis of some bound, but eschaiped.
SO WAS THE DUCK, THE ERLIS ERGYLE, MURRAY, AND GLENCARNE, WITH ALL THAIR COMPANIES AFTER SERVED.[841]
This was the begynning of farther truble; for the Erie of Huntley thairat offended, began to assemble his folkis, and spaired not to speak that he wold be revenged. But alwayes his Wyef bayre faire countenance to the Quene; and it is verrely supposed, that no other harme then the Quene hir self could easilie have stand content with, was ment unto hir awin persone. But the hoill malice lay upoun the Erie of Murray, Secreatarie Lethingtoun, and upoun the Lard of Pittarro. Yitt the Quene begane to be effrayed, and by proclamatioun caused warne Stryveling, Fyffe, Anguss, Mearness, and Straytherne, charge all substantiall men to be in Abirdene the fyfth day of October, thair to remane the space of twenty dayis. In hir returning from Innerness, sche required the Castell of Fynlater, which was lykewise denyed, and so was Auchendowne, which more inflammed the Quein. The Erie of Huntley was charged to caus deliver the said housses, under pane of treasson. To schaw some obedience, he caused the keyis of boyth to be presented by his servand, Mr. Thomas Keyr. But befoir had the Quene send young Capitane Stewarte, (sone to Capitane James,[842] who to this day hes neather bein stout, happye, nor trew,) with sex scoir of soldartis, to ly about the said place of Fynlater. They lodged in Culane, nott far distant from the said place. Upoun a nycht Johne Gordoun cam with a cumpany of horsemen, took the Capitane, slew certane of the soldiouris, and disarmed the rest. This fact, done (as the Quene alledged) under traist, so inflambed hir, that all hope of reconciliatioun was past; and so the said Erle of Huntley was charged, under pane of putting of him to the home, to present him self and the said Johne befoir the Quene and Counsall within sax dayis: whiche charge he disobeyed, and so was denunced rebell. Whitther it was law or not, we dispute litill thairintill; but it was a preparative to otheris that after war served with that same measure. He was sought at his place of Strathbogye, but eschaped.
1562.
The evill encreased, for the Erle assembled his folk out of all partes of the North. He martched forward towardis Abirdene, and upoun the twenty-twa day of October, the year of God Jm Vc threscoir twa yearis, cam to the Loch of Skein. His army was judged to sevin or aught hundreth men. The Quenis army, boyth in nomber and manhead, far surmounted his, and yitt he took no fear; for he was assured of the most parte of thame that war with the Quene, as the ishew did witness. Within the toune thei stood in great fear; and thairfoir it was concluded that thei wold assaile the uttermost upoun the feildis. The Forbesses, Hayes, and Leslyes, took the vantgard, and promessed to feght the said Erle without any other helpe. Thei passed furth of the toune before ten houris. Thei putt thame selfis in array, but thei approached not to the enemye till that the Erle of Murray and his cumpanye war come to the feildis, and that was efter two at efter none; for he was appointed with his cumpanye onlye to have beholden the battell. But all thingis turned otherwyese then the most parte of men supposed.
THE ERLE OF HUNTLEYIS PRAYER.
The Erle of Huntley was the nycht befoir determined to have retyred him self and his cumpanye; but that mornyng he could not be walkened before it was ten houres, and when he was up on foote his spreitis failed him, (be reassone of his corpolencie,) so that rychtlie a longe tyme he could do nothing. Some of his freindis, fearing the danger, left him. When that he looked upoun boyth the cumpanyes, he said, "This great cumpany that approcheth neyest to us will do us no harm, thei ar our freindis. I only fear yonder small cumpayne that stand upoun the hill-syd, yone ar our enemyes. But we ar anew for thame, yf God be with us." And when he had thus spoken, he fell upoun his knees, and maid his prayer in this forme. "O Lord, I have been a bloode thristye man, and by my meanes hes mekle innocent bloode bein spilt; but wilt thou geve me victory this day, and I shall serve thee all the dayis of my lyef."—Note and observe, good Readar, he confessed that be had bein a blood-thristy man, and that he had bein the cause of the schedding of much innocent bloode: but yitt wold he have had victorye; and what was that ellis, but to have had power to have schedd more, and then wold he have satisfied God for all togetther. Wherein is expressed the nature of hypocrytis, whiche neather farther feareth nor loveth God then present danger or proffeitt suadeth. But to our Historye.
CORRECHY BURNE, OR FARA BANK.
THE TREASSONABLE FACT OF THE NORTH.
SECRETARIE LETHINGTOUN HIS ORISONE ATT CORRECHIE.
The Leslyes, Hayes, and Forbesses, espying the Erle of Murray and his to be lyghted upoun thair foote, maid fordwarde against the Erle of Huntley and his, who stoode in Correchie Burne, (some call it Fara Bank;)[843] but or thei approched, ney by the space of the schote of ane arrow, they caist frome thame thair spearis and long weaponis, and fled directlie in the faces of the Erle of Murray and his company. The danger espyed, the Lard of Pettarro, a man boyth stout and of a reddy wytt, with the Maister, now Lord Lyndsay, and Tutour of Pettcur,[844] said, "Let us cast downe spearis to the formest, and lett thame nott come amanges us, for thair is no doubt but that this flying is by treassone." And so thei did: so that they that fled keapt thame selfis apart frome the few nomber that war marching upoun foote in ordour. The Erle of Huntley, seing the vantgard flie, said unto his company, "Oure freindis ar honest men, they have keapt promesse: lett us now rencounter the rest." And so he and his, as suyre of victorye, martched fordwarte.
The Secreatarie, in few wordis, maid a vehement orisoun, and willed everie man to call upoun his God, to remember his deuitie, and nott to fear the multitude; and, in the end, concluded thus: "O Lord, thou that reullis the heavin and the earth, look upoun us thy servandis, whose bloode this day is most unjustlie sought, and to man's judgement is sold and betrayed: Our refuge is now unto thee and our hope is in thee. Judge thou, O Lord, this day, betwix us and the Erle of Huntley, and the rest of our ennemyes. Yf ever we have injustlie sought his or thair destructioun and bloode, lett us fall in the edge of the sweard. And, O Lord, yf thou knowest our innocencye, manteane thou and preserve us for thy great mercyes saik."
THE RESPONSE OF THE ERLE OF HUNTLEIS WYTTCHES.
12 JUNIJ, 1566.[845]
Schort after the speaking of these and the lyke wordis, the formar rankis joyned, for Huntleyis cumpany maid great haist. They war repulsed by the Maister of Lyndsay, and the cumpanyes of Fyffe and Anguss. Some of thame that fledd returned, and followed the Erle of Murray, but gave na straykis till that Huntleyis cumpanye geve back. In the front thair war slane about eighteen or twenty-foure men, and in the fleyeing thair fell ney a hundreth. Thair was tacken a hundreth, and the rest war spaired. The Erle himself was tacken alyve; his two sons, Johne foirsaid, and Adam Gordoun, war tacken with him. The Erle, immediatlie after his tacken, departed this lyiff without any wound, or yitt appearance of any strock, whairof death might have enseued; and so, becaus it was laitt, he was cassen over-thorte a pair of crealles, and so was caryed to Abirdene, and was laid in the Tolbuyth thairof, that the response whiche his wyffis wyttches had gevin mycht be fulfilled, whay all affirmed (as the most parte say,) that that same nycht should he be in the Tolbuyth of Abirdene without any wound upoun his body. When his Lady gatt knowledge thairof, sche blamed hir principale witche, called Janet; but sche stoutlie defended hir self, (as the devill can ever do,) and affirmed that she geve a trew answer, albeit she spack nott all the treuth; for she knew that he should be thair dead:[846] but that could nott proffeit my Lady.[847] Scho was angrye and sorye for a seassone, but the Devill, the Messe, and wyttches have als great credyte of hir this day as thei had sevin yearis ago.
The Erle of Murray send message unto the Quene of the mervalouse victorye, and humblie prayed hir to schaw that obedience to God as publictlie to convene with thame, to geve thankis unto God for his notable deliverance. Sche glowmed boyth at the messenger[848] and at the requeast, and skarselie wold geve a good worde or blyth countenance to any that sche knew earnest favoraris of the Erle of Murray, whose prosperitie was and yitt is, a verray vennoume to hyr boldened harte, against him for his godlynes and uprycht plainess. Of many dayes she bair no better countenance; whairby it myght have bene evidentlie espyed, that sche rejosed nott greatlie of the successe of that mater; and albeit sche caused execut Johne Gordoun and diverse otheris, yitt it was the destructioun of otheris that sche sought.
THE LADY FORBES HIR WOURDIS.
Upoun the morow after the disconfiture, the Lady Forbess, a woman boyth wyese and fearing God, cam amangis many other to vesytt the corps of the said Erle; and seing him ly upoun the cold steanes, having onlye upoun him a doublat of cammoise, a pair of Scottishe gray hoise, and covered with ane arrass-work,[849] she said, "What stabilitie shall we judge to be into this world: thair lyeth he that yesterday in the morneyng was holden the wyesest, the richest, and a man of greatest power that was within Scotland." And in verray dead sche lyed nott; for, in mannis opinioun, under a prince, thair was not suche a one these thre hundreth yearis in this Realme produced. Bott felicitie and worldlye wisdome so blynded him, that in the end he perished in thame, as shall all those that dyspyse God, and trust in thame selfis.[850]
Johne Gordoun,[851] at his death, confessed many horrible thingis, devised by his father, by his brother, and by him self. Thair war letteris found in the Erles pocket, that disclosed the treassone of the Erle of Sutherland, and of diverse otheris. Mr. Thomas Keir, who befoir was the hole counsallour to the Erle foirsaid, disclosed whatsoever he understoode myght hurte the Gordones and thair freyndis: and so the treassone planelie disclosed, whiche was, that the Erle of Murray with certane otheris should have bene murthered in Strabogye; the Quene should have bene tane, and keapt at the devotioun of the said Erle of Huntley.
1562.
MENIS JUDGEMENTIS OF THE QUENIS MARIAGE.
These thingis (we say) reveilled, the Quene left the North,[852] and cam to Dondye, Sanct Johnestoun, Stirveling, and then to Edinburgh.[853] The Erle of Huntleyis body was caryed about in a boat,[854] and laid without buriall in the Abbay of Halyrudhouse, till the day of his forfaltour, as after shall be declaired.[855] The Duck apprehended the Lord Gordoun[856] his sone in law, becaus that the Quene had straitlie commanded him so to do, yf he repaired within his boundis. Befoir he delivered him, the Erle of Murray laubored at the Quenis hand for the saiftye of his lyeff, which hardly was granted; and so was he delivered within the Castell of Edinburgh, the twenty-aught day of November, whair he remaned till the aught of Februare, when he was put to ane assise, accused, and convict of treassone; but was restored agane, first to the Castell foirsaid, and thairafter was transported to Dumbar, whair he remaned preasoner till the moneth of August, the year of God Jm Vc threscoir fyve yearis, as we will after hear.
In this meantyme the trubles war hote in France; and the intelligence and outward familiaritie betwix the two Quenis was great. Lethingtoun was direct with large commissioun both to the Quene of England and unto the Guisianes. The mariage of our Queyn was in all mannis mouth. Some[857] wold have Spaine; some the Emperouris brother; some Lord Robert Dudlye; some Duck de Nemours; and some unhappilie gessed at the Lord Darnlye. What Lethingtounis credyte was, we know not; but schorte after thair began much to be talked of the Erle of Levenox, and of his sone, the Lord Darnlye. It was said that Lethingtoun spack the Lady Margarete Dowglass,[858] and that Robert Melven[859] receaved ane horse to the Secreatare's use, fra the Erle of Levenox, or from his wyff. Howsoever it was, Maister Foullare, servand to the said Erle, cam with letteris to the Quenis Grace, by the which, licence was permitted to the Erle of Levenox to cum to Scotland, to travell in his lauchfull busynes. That same day that the licence was granted, the said Secreatarye said, "This day have I tacken the deadlie haiterent of all the Hamyltonis within Scotland, and have done unto thame no less displeasur than that I had cutted thair throttis."
The Erle Bothwell, who befoir had brocken ward, fearing apprehensioun, prepared to pas to France; but by storme of weather was dryven into England, whair he was stayed, and was offerred to have bein randered by the Quene of England. But our Quenis ansuer was, "That he was no rebell, and thairfoir sche requeasted that he should have libertie to pas whair it pleiseth him."[860] And thairto Lethingtoun helped not a litill; for he travailled to have freindis in everie factioun of the Courte. And so obteined the said Erle licence to pas to France.
THE PREACHEOURIS RAILLED UPOUN OF THE COURTEOURIS.
THE PREACHERIS ADMONITIOUN AFTER THE DEATH OF THE ERLE HUNTLEY.
HUNTLYE.[861]
LET THE WARLDE JUDGE NOWE, 1571, FOR LETHINGTOUN THEN WAS THE FATHER OF ALL MISCHEIF.[862]
The wynter after the death of the Erle of Huntley, the Courte remaned for the maist part in Edinburgh. The Preacheouris war wonderous vehement in reprehensioun of all maner of vice, which then began to habound; and especiallie avarice, oppressioun of the poor, excesse, ryotouse chear, banketting, immoderat dansing, and hurdome, that thairof enseuis. Whairat the Courteouris began to storme, and began to pyck querrallis against the Preachearis, alledging that all thair preaching was turned to raylling. Whairunto one of thame gave ansuer as followeth: "It cumis to our earis that we ar called raillaris, whairof albeit we wounder, yitt we ar not eschamed, seing that the most worthy servandis of God that befoir us have travalled in this vocatioun, have so bein styled. But unto you do I say, that that same God, who from the begyning has punished the contempt of his word, and hes poured furth his vengeance upoun such proude mockaris, shall not spair you; yea, he shall not spair you befoir the eyis of this same wicked generatioun, for the pleasur whairof ye dispyse all holsome admonitionis. Have ye not sein ane greattar than any of you sitting whair presentlie ye sitt, pyck his naillis, and pull down his bonet ower his eyis, when idolatrie, witchecraft, murther, oppressioun, and such vices war rebuked? Was not his commoun talk, When thei knaiffis have railled thair fill, then will thei hald thair peace? Have ye not heard it affirmed to his awin face, that God should revenge that his blasphemy, evin in the eyis of such as war witnesses to his iniquitie? Then was the Erle Huntley accused by you, as the manteanar of idolatrie, and only hinderar of all good ordour. Him hes God punished, evin according to the threatnyngis that his and your earis heard; and by your handis hath God executed his judgementis. But what amendment in any caise can be espyed in you? Idolatrie was never in greattar rest: vertew and verteouse men war never in more contempt: vice was never more bold, nor less feared punishement. And yitt who guydis the Quene and Court? Who but the Protestantis? O horrible sclanderaris of God, and of his holie evangell. Bettir it war unto you plainelie to renunce Christ Jesus, then thus to expone his blessed Evangell to mockage. Yf God punishe not you, that this same aige shall see and behold your punishement,[863] the Spreit of rychteous judgement guydis me not."
THE DEFENCE OF THE COURTEOURIS.
This vehemence provocked the hatterent, not onlie of the Courteouris, but also of diverse otheris against the speakar;[864] for such as be in credyte never lack flatteraris. "Thair brethren of the Courte war irreverentlie handilled. What was that, but to raise the heartis of the people against thame? Thei did what thei myght; such speaking wold cause thame do less." And this was the frute the Preachearis gatthered of thair just reprehensionis.
1562.
THE QUENIS PRACTISE.
The Generall Assemblie of the Churche,[865] holden the twenty-fyve of December, the year of God 1562, approched, in the which, great complentis war maid, that churches lacked Ministeris; that Ministeris lacked thair stipendis; that wicked men war permitted to be School-maisteris, and so to infect the youth; amongis whom one Maister Robert Cumyn, school-maister in Aberbrothok, was compleaned upoun by the Laird of Dun,[866] and sentence was pronunced against him. It was farther compleaned, that idolatrie was erected in diverse partis of the Realme; for redress whairof, some thought best, that new supplicatioun should be presented to the Quenis Grace. Otheris demanded, what ansuer was receaved of the formar? The Superintendent of Lowtheane confessed the deliverance of it, "But," said he, "I receaved no ansuer." It was ansuered for the parte of the Quene, (for hir suppostis war ever thair,) "That it was weill knawin to the hoill Realme what trubles had occurred since the last Assemblie; and thairfoir, that thei should not wounder albeit that the Quene had not ansuered: but betwix that and the Parliament which was appointed in May, thei doubted not but that such ordour should be tacken, as all men should have occasioun to stand content." This satisfyed, for that tyme, the hoill assemblie: And this was the practise of the Quene and of hir Counsall, with fair wordis to dryve tyme, as befoir we have said.
The Assemblie, nochtwithstanding, proceided fordward in establessing of such ordouris, as whairby vice myght be punished, and vertew myght be manteaned. And becaus that thair was a great sclander rissen upoun Paule Meffen,[867] of whom mentioun is maid in the Secound Booke of this Historie, commissioun and charge was gevin unto Johne Knox, minister of Edinburgh, and unto certane of the eldaris of the Kirk of Edinburgh, to pass to the toune of Jedburgh, whair the said sclander was rased, and to be found thair the thrid of Januar nixt, for the tryall to be tane in the sclander rased, and to hear the articules and complaynt of the said Paule; and after the tryall, to report the treuth to the Sessioun of the Churche of Edinburgh; to whom, with the assistance of the Superintendent of Lowthiane, commissioun was gevin to decern thairintill. The tryall and examinatioun of that cryme was difficill. The sclander was universall in that toune and countrey. The servand woman of the said Paule had betwix termes left his house; sche had borne a child; no father to it could she fynd; but alledged hir self to have bein oppressed late in ane evening. The said Paule constantlie affirmed him self innocent, and wold have gevin his publict purgatioun; but becaus that his accusatouris had tacken upoun thame to prove thair accusatioun, that was denyed. Many witnesses war produced, of whom some deponed so clearlie, that the Commissionaris suspected that thei had bene suborned, and thairfoir thei requyred to have inspectioun of the places, whair some said thei saw, and some said thei heard thame in the verray act of iniquitie. The syght and consideratioun of the places augmented greatlie the suspitioun. But one thing was most suspitiouse of all otheris; for the wyiff of the said Paull, ane auncient matron, was absent from him the space of aucht or nyne weakis in Dundye; which tyme (or at least a great part thairof) thei suspected, and he lay nyghtlie in ane house, without other cumpany than a child of sevin or eight yearis of aige.
HEIR THE INIQUITIE OF PAULL MEFFEN WAS CLEARLIE PROVEN
The Judges, notwithstanding these suspitionis, haveing a good opinioun of the honestye and godlynes of the man, travalled what thei could (conscience not hurte) to purge him of the sclander. But God, who wold not that such vilanye should be clocked and conceiled within his Churche, otherwyese had decreed; for he brought the brother of the gyltie woman to the toune, having no mind of such materis, who being produced by the accusatouris, as one that was prevey of the fact, and knew the veritie with all circumstances: This witness, (we say,) which could not be suspected, being produced, maid the mater so plane and clear, that all suspitioun was removed; for he it was that convoyed the woman away; he it was that caused the child to be baptised, alledging it to be his awin: he it was that caryed frequent message betwix thame, and from Paull caryed money and claythis diverse tymes. How soon that ever the said Paule saw that man produced, as witnesse, he withdrew himself, and left the toune, by that mean plainlie tacken upon him the cryme; and so the Commissionaris with full informatioun returned to Edinburgh, and notified the fact unto the Churche, who caused publictlie summond the said Paull to hear the sentence pronunced; who not compearing, in the end, for his odiouse cryme and contumacye, was publictlie excommunicated, and depryved of all functioun within the Churches of Scotland: and so left he the Realme.
For two causes we insert this horrible fact, and the ordour keapt in punishment of the same: formar, To foirwarne such as travaill in that vocatioun, that, according to the admonitioun of the Apostle, "Suche as stand, tack head lest thei fall." No man in the begyning of the Evangell was judged more fervent and more upryght, and yit we have heard how far Sathane has prevailled against him. God grant that we may hear of his reapentance.[868] Neather yitt aught his fall any thing to prejudge the authoritie of the doctrin which he taucht; for the doctrin of God have authoritie of no creature, but has the assurance of God him self, how weak or imperfite that ever the instrumentis be by whom it pleases God to publishe the same. The treason of Judas, the adulterie of David, and the abnegatioun of Petir, did derogat nothing to the glorie of Christis evangell, nor yit to the doctrin which befoir thei had taught; but declaired the one to be a reprobat, and the other to be instrumentis in whome mercy must neadis surmount judgement. The other caus is, That the world may see what difference thair is betwix light and darknes, betwix the uprychtness of the Churche of God, and the corruptioun that ringes in the synagoge of Sathan, the Papisticall rable; for how many of that sorte hath bein, and still remane openlie knowin hooremongaris, adulteraris, violataris of virgenis, yea, and committaris of such abhominationis as we will nott name; and yit ar thei called and permitted to be Bischoppis, Archbischoppis, Cardinallis, and Papis thame selfis. For what synnes can unable the sworn servandis of Simonye, and of his father the devill? For bragg what thei lyst of Christ, of Petir, and of Paule, thair lyves and conversationis bearis witnesse whom to they belong. But we return to our Historye of thingis done in Courte.
CHATTELETT AND THE QUENE.
THE QUENIS DESYRE CONCERNYNG CHATTELETTIS DEATH.
Amongis the monzeonis of the Courte,[869] thair was one named Monsieur Chattelett,[870] a Frencheman, that at that tyme passed all otheris in credytt with the Quene. In dansing of the Purpose, (so terme thei that danse, in the which man and woman talkis[871] secreatlie—wyese men wold judge such fassionis more lyke to the bordell than to the comelynes of honest women,) in this danse the Quene chosed Chattelett, and Chattelett took the Quene. Chattelett had the best dress. All this wynter Chattelett was so familiare in the Quenis cabinett, ayre and laitt, that scarslye could any of the Nobilitie have access unto hir. The Quene wold ly upoun Chattelettis shoulder, and sometymes prively she wold steall a kyss of his neck. And all this was honest yneuch; for it was the gentill entreatment of a stranger. But the familiaritie was so great, that upoun a nycht, he privelie did convoy him self under the Quenis bed; but being espyed, he was commanded away. But the bruyte arysing, the Quene called the Erle of Murray, and bursting furth in a womanlie affectioun, charged him, "That as he loved hir, he should slay Chattelett, and let him never speak word." The other, at the first, maid promesse so to do; but after calling to mynd the judgementis of God pronunced against the scheddaris of innocent bloode, and also that none should dye, without the testimonye of two or thre witnesses, returned and fell upoun his kneis befoir the Quene, and said, "Madam, I beseak your Grace, cause not me tack the blood of this man upoun me. Your Grace hes entreated him so familiarlie befoir, that ye have offended all your Nobilitie; and now yf he shalbe secreatlie slane at your awin commandiment, what shall the world judge of it? I shall bring him to the presence of Justice, and let him suffer be law according to his deserving." "Oh," said the Quene, "ye will never let him speak?" "I shall do," said he, "Madam, what in me lyeth to saiff your honour."
Poor Chattelett was brocht back from Kinghorne to Sanctandrois, examinat, putt to ane assise, and so beheaded, the twenty-twa day of Februar, the year of God Jm Vc threscoir twa. He begged licence to wryte to Fraunce the cause of his death, which, said he, in his toung, was, "Pour estre trouvé en lieu trop suspect;" that is, "Becaus I was found in a place too much suspect." At the place of executioun, when he saw that thair was no remeady but death, he maid a godly confessioun, and granted, that his declyning from the treuth of God, and following of vanitie and impietie, was justlie recompensed upoun him. But in the end he concluded, looking unto the heavenis, with these words, "O cruelle Dame," that is, "Cruell Maistress."[872] What that complaint imported, luvaris may devine. And so receaved Chattelett the reward of his dansing; for he lacked his head, that his toung should nott utter the secreattis of our Quene. "Deliver us, O Lord, from the raige of such inordinat reullaris."
THE PUNISHMENT OF GOD FOR MANTEYNYNG AND ERECTING OF THE MESSE.
DEARTH AND FAMYN IN THE NORTH.
The year of God a thousand fyve hundreth threscoir thre yearis, thair was ane universall dearth in Scotland. But in the northland, whair the harvest befoir the Quene had travailled, thair was ane extreame famyn, in the qubilk many dyed in that countrey. The dearth was great ower all, but the famyn was principallie thair. The boll of wheat gave sax pound: the boll of bear, sax markis and ane half: the boll of meill, four markis: the boll of aittis, fyfty schillingis: ane ox to draw in the pleuch, xx markis: a weddir, thretty schillingis. And so all thingis apperteanyng to the sustentatioun of man, in tripill and more exceaded thair accustomed prices. And so did God, according to the threatnyng of His law, punish the idolatrie of our wicked Quene, and our ingratitud, that suffered hir to defyle the land with that abominatioun agane, that God so potentlie had purged, by the power of his wourd. For the ryotouse feasting, and excessive banquetting, used in Court and countrey, whair soevir that wicked Woman repaired, provocked God to stryck the staff of braid, and to geve his maledictioun upoun the fructis of the earth.[873] But, O allace, who looked, or yit lookis to the very cause of all our calamities.
PASCH OR EASTER.
Lethingtoun was absent, as befoir we have heard, in the Quenis effairis.[874] The Papistis, at that Pasche,[875] anno lxiijo, in diverse partis of the Realme, had erected up that idoll, the Messe; amongis whom the Bisshope of Sanctandrois, the Priour of Whithorne,[876] with diverse otheris of thair factioun, wold avow it. Besydis the first proclamatioun, thair had letteris past in the contrair, with certificatioun of death to the contraveanar.
THE STOUTNES OF THE PROTESTANTIS IN THE WEST.[877]
The brethren universallie offended, and espying that the Quene, by hir proclamationis, did but mock thame, determined to put to thair awin handis, and to punishe for example of otheris. And so some Preastis in the westland war apprehended, intimatioun maid unto otheris, (as unto the Abbot of Crossraguell,[878] the Parsone of Sanquhair,[879] and such,) that thei should nether complayne to Quene nor Counsall, but should execute the punishment that God has appointed to idolateris in his law, by such means as thei mycht, whairever thei should be apprehended.
JOHNE KNOX SEND FOR BY THE QUENE.
The Quene stormed at sick fredome of speaking, but she could not amend it; for the Spreit of God, of boldness and of wisdom, had not then left the most part of such as God had used instrumentis in the begynyng. Thei war of one mynd to manteane the treuth of God, and to suppresse idolatrie. Particularties had not divided thame; and thairfoir could not the devill, working in the Quene and Papistis, do then what thei wold; and, thairfoir, she began to invent a new craft. She send for Johne Knox to come unto hir, whair she lay at Lochleaven.[880] She travailled with him earnestlie two houris befoir hir suppar, that he wold be the instrument to perswaid the people, and principallie the gentilmen of the West, not to put handis to punishe any man for the using of thame selfis in thair religioun as pleased thame. The other perceaving hir craft, willed hir Grace to punishe malefactouris according to the lawis, and he durst promesse quietness upoun the part of all thame that professed the Lord Jesus within Scotland. But yf hir Majestie thought to delude the lawis, he said, he feared that some wold lett the Papistis understand, that without punishement, thei should not he suffered so manifestlie to offend Goddis Majestie.
REASSONYNG BETWIX THE QUENE AND JOHNE KNOX.
" Will ye," quod sche, "allow that thei shall tack my sweard in thair hand?"
"The Sweard of Justice," quod he, "Madam, is Goddis, and is gevin to Princes and reuallaris for ane end, which, yf thei transgresse, spairing the wicked, and oppressing innocentis, thei that in the fear of God executis judgement, whair God hes commanded, offendis not God, althought Kingis do it not; neather yitt synne thei that brydillis kingis to stryek innocent men in thair raige. The examples ar evident; for Samuell feared not to slay Agag, the fat and delicate king of Amalech, whom king Saule had saved. Neather spaired Helias Jesabellis fals propheittis, and Baallis preastis, albeit that king Achab was present. Phyneas was no magistrat, and yit feared he not to stryek Cosby and Zimbrye in the verray act of fylthie fornicatioun. And so, Madam, your Grace may see that otheris then cheaf magistrattis may lauchfullie punishe, and hes punished, the vice and crymes that God commandis to be punished. And in this case I wold earnestlie pray your Majestie to tack good advisement, and that your Grace should lett the Papistis understand, that thair attemptatis will not be suffered unpunissed. For power, be Act of Parliament, is gevin to all judges within thair awin boundis, to searche mesmongaris, or the heareris of the same, and to punishe thame according to the law. And thairfoir it shalbe profitable to your Majestie, to considder what is the thing your Grace's subjectis lookis to receave of your Majestie, and what it is that ye aught to do unto thame by mutuall contract. Thei ar bound to obey you, and that not but in God. Ye ar bound to keape lawis unto thame. Ye crave of thame service: thei crave of you protectioun and defence against wicked doaris. Now, Madam, yf ye shall deny your dewtie unto thame, (which especialle craves that ye punishe malefactouris) think ye to receave full obedience of thame? I feare, Madam, ye shall not."
Heirwith, she being somewhat offended, passed to hir suppar. The said Johne Knox left hir, informed the Erle of Murray of the hoill reassonyng, and so departed of finall purpose to have returned to Edinburgh, without any farther communicatioun with the Quene: But befoir the sonne, upoun the morne, war two direct (Watt Melven was the one[881]) to him, commanding him not to departe whill that he spack the Quenis Majestie; which he did, and met hir at the halking[882] be-weast Kynross. Whitther it was the nychttis sleape, or a deape dissimulation lokked in hir breast, that maid hir to forget hir formar anger, wyese men may doubt; but thairof sche never moved word, but began diverse other purposses; such as the offering of a ring to hir by the Lord Ruthven,[883] "Whome," said she, "I can not love, (for I know him to use enchantment,) and yit is he maid one of my Privy Counsall."
"Whome blamis your Grace," said the other, "thairof?"
"Lethingtoun," said she, "was the haill cause."
"That man is absent," said he, "for this present, Madam; and thairfoir I will speak nothing in that behalf."
"I understand," said the Quene, "that ye ar appointed to go to Drumfreise, for the electioun of a Superintendent to be establessed in thai countreys."
"Yis," said he, "those quarteris have great nead, and some of the gentilmen so require."
"But I hear," said she, "that the Bischope of Athenis[884] wold be Superintendent."
"He is one," said the other, "Madam, that is put in electioun."
"Yf ye knew him," said sche, "als weall as I do, ye wold never promote him to that office, nor yit to any other within your Kirk."
"What he hes bein," said he, "Madam, I neather know, nor yitt will I enquyre; for, in tyme of darkness, what could we do but grop and go wrang evin as darkness caryed us? But yf he fear not God now, he deceaves many ma then me. And yitt, (said he,) Madam, I am assured God will not suffer his Churche to be so far deceaved as that ane unworthy man shalbe elected, whair free electioun is, and the Spreit of God is earnestlie called upoun to decyd betwix the two."
THE QUENIS JUDGEMENT OF THE BISCHOPE OF ATHENIS.
"Weall," says she, "do as ye will, but that man is a dangerouse man."[885]
And thairintill was nott the Queue deceaved; for he had corrupted most part of the gentilmen, not onlie to nominat him, but also to elect him; which perceaved by the said Johne, Commissionare, delayed the electioun, and left with the Maister of Maxwell, Mr. Robert Pont, (who was put in electioun with the foirsaid Bischope,) to the end that his doctrin and conversatioun mycht be the better tryed of those that had not knawin him befoir. And so was the Bischope frustrat of his purpose for that present. And yit was he, at that tyme, the man that was most familliare with the said Johne, in his house, and at table. But now to the formar conference.
When the Queue had long talked with Johne Knox, and he being oft willing to tack his leave, she said, "I have one of the greatest materis that have tweiched me since I cam in this Realme, to open unto you, and I maun have your help into it." And she began to maik a long discourse of hir sister, the Lady Ergyle,[886] how that sche was not so circumspect in all thingis as that sche wisshed hir to be. "And yitt," said sche, "my Lord, hir husband, whom I love, entreattis hir not in many thingis so honestlie and so godlie, as I think ye your self wold requyre."
"Madam," said he, "I have been trubled with that mater befoir, and anes I put sick ane end to it, (and that was befoir your Grace's arryvall,) that boith she and hir freindis seamed fullie to stand content: And she hir self promessed befoir hir freinds, that sche should never complain to creature, till that I should first understand the controversie by hir awin mouth, or ellis [by an] assured messinger. I now have heard nothing of hir part; and thairfoir I think thair is nothing but concord."
"Weall," said the Quene, "it is war then ye beleve. But do this mekle for my saik, as anes agane to put thame at unitie; and if sche behave not hir self so as she aught to do, she shall find no favouris of me: But, in any wyse, (said sche,) let not my Lord know that I have requested you in this mater; for I wald be verray sorry to offend him in that or any other thing. And now, (said sche,) as tueching our reassonyng yisternycht, I promess to do as ye requyred; I sall caus summond all offendaris, and ye shall know that I shall minister Justice."
"I am assured then," said he, "that ye shall please God, and enjoy rest and tranquillitie within your Realme; which to your Majestie is more profitable than all the Papes power can be." And thus thei departed.
This conference we have inserted to let the world see how deaplie Marie, Quene of Scotland, can dissembill; and how that she could cause men to think that she bare no indignatioun for any controversie in religioun, whill that yitt in hir hearte was nothing but vennome and destructioun, as short after did appear.
Johne Knox departed, and prepaired him self for his jorney, appointed to Drumfreise; and from Glasgow, according to the Quenis commandiment, he wraitt this Lettir to the Erle of Ergile, the tenour whairof followis:—
"The Lord cumith and shall not tarie, &c.
"After commendatioun of my service unto your Lordschipe, yf I had knawin of your Lordshipis suddane departing, the last tyme it chaunsed me to see and speak you, I had opened unto you somewhat of my greaf. But supposing that your Lordshipe should have remaned still with the Quenis Grace, I delayed at that tyme to utter any part of that which now my conscience compelleth me to do. Your behaviour toward your wyff is verray offensive unto many godlie. Hir complant is grevouse, that ye altogetther withdraw the use of your body from hir. Yf so be, ye have great nead to look weill to your awin estait; for albeit that ye within your self felt no more repugnance, than any flesche this day on earth, yitt by promesse, maid befoir God, ar ye debttour unto hir, as reassonablie ye shalbe requyred of hir. But yf that ye burne on the one syd, (albeit ye do no worse,) and sche in your defalt upoun the other, ye ar not onlie mensworne befoir God, but also doeth what in you lyeth, to kendle against your self his wraith and havie displeasour. These wordis ar scharpe, and God is witnesse that in dolour of heart I wraitt thame; but becaus thei ar trew, and pronunced by God himself, I dar not but admonische you, perceaving you, as it war, sleaping in synne. The proude stubburnes, whairof your Lordship hath oft compleaned, will not excuise you before God; for yf ye be not able to convict hir of one cryme, ye aught to beir with other imperfectionis, and that ye wold that she should bear with you, in the lyik. In the bowellis of Christ Jesus, I exhort you, my Lord, to have respect to your awin salvatioun, and not to abuse the lenitie and long suffering of God: for that is a fearfull treasure that ye heap upoun your awin head, whill that he calleth you to reapentance, and you obstinatlie contineu in your awin impietie; for impietie it is, that ye abstract your confort and cumpany from your lauchfull wyff. I wrytt nothing in defence of hir mysbehavour towardis your Lordship in any sort; but I say, yf ye be not able to convict hir of adulterie committed since your last reconciliatioun, which was in my presence, that ye can never be excuissed befoir God of this freammed and strange intreatment of your wyff. And yf by you such impietie be committed, as is bruited, then, befoir God, and unto your awin conscience I say, that everie moment of that fylthie pleasure shall turne to you in a yearis displeasur; yea, it shalbe the occasioun and caus of everlasting dampnatioun, onless spedelie ye reapent: and reapent ye can nott, except that ye desist from that impietie. Call to mynd, my Lord, 'That the servand knawing the will of his Lord, and doing the contrarie, shalbe plagued with many plagues.' Syn, my Lord, is sweat in drinkyng, but in digesting more bitter then the gall. The Eternall move your heart earnestlie to considder, how fearfull a thing it is ever to have God to be [ane] ennemye.
"In the end, I most heartlie pray your Lordship, not to be absent from Edinburgh the nynetene of this instant, for sick causses as I will not wraitt. This much onlie I foirwarne your Lordship, that it will nott be profitable for the commoun quyetness of this Realme, that the Papistis brag, and that justice be mocked that day. And thus I cease farther to truble your Lordship, whom God assist. In haist from Glasgu, the 7. of May 1563. Your Lordships to command in godlynes.
(Sic subscribitur.)
"Johne Knox."
This bill was not weall accepted of the said Erle; and yitt did he utter no part of his displeasur in publict, but contrairrelie schew him self most familiar with the said Johne. He keapt the dyett, and sat in judgment him self, whair the Bischope and the rest of the Papistis war accused, as after followis.
ROBERT NORWALLIS FACT.
THE JUDGEMENT OF SOME.
HUNTLEY FOIRFALTED.
The summondis war direct against the Messe-mongaris with expeditioun, and in the streatest form. The day was appointed the xix of May, a day onlie befoir the Parliament. Off the Papis knychtis[887] compeared the Bischop of Sanctandrois,[888] the Priour of Whitthorne,[889] the Parsone of Sanquhair,[890] Williame Hammyltoun of Camskeyth, Johne Gordoun of Barskeoghe, with otheris diverse. The Protestantis convened hoill to crave for justice. The Quene asked counsall of the Bischope of Ross,[891] and of the old Laird of Lethingtoun,[892] (for the youngar was absent, and so the Protestantis had the fewar unfreindis,) who affirmed, "That she must see hir lawis keapt, or ellis she wold get no obedience." And so was preparatioun maid for thair accusationis. The Bischope, and his band of the exempted sorte, maid it nyse to entyre befoir the Erle of Argyle who sat in judgement;[893] butt at last he was compelled to entir within the barr. A meary man, (who now sleapis in the Lord,) Robert Norwell, instead of the Bischoppis croce, bair befoir him a steyll hammer; whairat the Bischope and his band was not a lytill offended, becaus the Bischoppis priviledges war nott then currant in Scotland, (which day God grant oure posteritie may see of longar continuance then we possessed it.) The Bischope and his fellowis, after much ado, and long dryft of tyme, cam in the Quenis will, and war committed to warde, some to one place, some to ane other. The Lady Erskin,[894] (a sweatt morsall for the devillis mouth,) gatt the Bischoppis for hir part. All this was done of a most deape craft, to abuse the simplicitie of the Protestantis, that thei should not prease the Quene with any other thing concernyng materis of religioun at that Parliament, quhilk began within two dayis thairefter.[895] Sche obteined of the Protestantis whatsoever sche desyred; for this was the reassone of many, "We see what the Quene has done; the lyek of this was never heard of within the Realme: we will bear with the Quene; we doubt not but all shalbe weill." Otheris war of a contrarie judgement, and foirspak thingis, as after thei cam to pas, to wit, that nothing was meant but deceat; and that the Quene, how soon that ever Parliament was past, should set the Papistis at freedome: and thairfoir willed the Nobilitie not be abused. But becaus many had thair privat commoditie to be handilled at that Parliament, the commoun cause was the less regarded.
The Erle of Huntley, whose corps had lyn unburyed till that tyme, it was brought to the Tolbuyth:[896] he was accused, his armes rent of, him self, the Erle of Sudderland, and ellevin Baronis and Lairdis, bearing Gordoun to surname, war that day foirfalted. The Lady Huntley craftely protested, and asked the support of a man of law. In that Parliament war restored the Laird of Grange in Fyff, Maister Henrie Balnaves, Johne Lesly, and Alexander Whytlaw.[897]
THE PRYDE OF WEMEN AT THAT PARLIAMENT.
FLATTERARES VNEW.
Such styneken pryde of wemen as was sein at that Parliament, was never sein befoir in Scotland. Thre syndrie dayis the Quene raid to the Tolbuyth. The first day sche maid a paynted orisoun;[898] and thair mycht have bene hard among hir flatteraris, "Vox Dianæ! The voce of a goddess, (for it could not be Dei,) and not of a woman! God save that sweat face! Was thair ever oratour spack so properlie and so sweitlie!"
WHY RELIGIOUN AND THE COMMOUNWEALTH WAR DOYTH NEGLECTED.
VARIANCE BETWIX THE ERLE OF MURRAY AND JOHNE KNOX.
All thingis myslyking[899] the Preachearis, thei spack boldlie against the tarejatting of thair taillies, and against the rest of thair vanitie, which thei affirmed should provock Goddis vengeance, not onlie against those foolishe wemen, but against the hoill Realme; and especiallie against those that manteaned thame in that odiouse abusing of thingis that mycht have bene better bestowed. Articles war presented for ordour to be tacken for apperall, and for reformatioun of other enormities; but all was scripped at. The Earldome of Murray neaded confirmatioun, and many thingis war to be ratified that concerned the help of friendis and servandis; and thairfoir thei myght nott urge the Quene, for yf thei so did, she wald hald no Parliament; and what then should become of thame that had melled with the slaughter of the Erle of Huntley? Lett that Parliament pas ower, and when the Quene asked[900] any thing of the Nobilitie, as sche most do befoir hir mariage, then should the Religioun be the first thing that should be establessed. It was answered, That the poetts and paynteris erred nott altogether, that fayned and paynted Occasioun with a bald hynd-head:[901] for the first, when it is offered, being lost, is hard to be recovered againe. Thc mater fell so hote betwix the Erle of Murray and some otheris of the Courte, and Johne Knox, that familiarlie after that tyme thei spack nott togetther more then a year and half; for the said Johne, by his letter, gave a discharge to the said Erle of all further intromissioun or cayr with his effaires. He maid unto him a discourse of thair first acquaintance; in what estait he was when that first thei spack togetther in London;[902] how God had promoted him, and that abuf manis judgement; and in the end maid this conclusioun, "But seing that I perceave myself frustrat of my expectatioun, which was, that ye should ever have preferred God to your awin affectioun, and the advancement of his treuth to your singular commoditie, I committ you to your awin wytt, and to the conducting of those who better can please you. I praise my God, I this day leave you victour of your enemyes, promoted to great honouris, and in credytt and authoritie with your Soverane. Yf so ye long continew, none within the Realme shalbe more glad than I shalbe: but yf that after this ye shall dekay, (as I fear that ye shall,) then call to mynd by what meanes God exalted you; quhilk was neather by bearing with impietie, neather yitt by manteanyng of pestilent Papistis."
JOHNE KNOXES DISCHARGE TO THE ERLE OF MURRAY.
This bill and discharge was so pleasing to the flatteraris of the said Erle, that thei triumphed of it, and war glad to have gotten thair occasioun; for some invyed that so great familiaritie was betwix the said Erle and Johne Knox. And thairfoir fra the tyme that thei gat ones that occasioun to separat thame, thei ceassed nott to cast oyle in the burnyng flambe, which ceassed nott to burne, till that God by watter of afflictioun, began to slocken it, as we shall after hear. But least that thei[903] should alltogetther have bein sein to have foirsaikin God, (as in verray deid boyth God and his Word was far frome the hearttis of the most parte of the Courteouris in that aige, and a fewe excepted,) thei began a newe schift, to wit, to speak of the punishement of adulterye, of witchcraft, and to seik the restitutioun of the glebes and manses to the Ministeris of the Kirk, and of the reparatioun of churches: and thairby thei thought to have pleased the godlye that war hyghtlie offended at thair slackness.
The Act of Oblivioun passed, becaus some of the Lordis had intresse; but the actis against adulterye, and for the mansses and gleibes, war so modifyed, that no law, and such law mycht stand in eodem predicamento; to speak plaine, no law and such Actis war boyth alyik. The Actis ar in prynt:[904] lett wyese men read, and then accuse us, yf without cause we compleane.
JOHNE KNOX HIS SERMON.
[905]THE SPEAKAR WAS THE DEANE OF RESTALRIG.
In the progresse of this corruptioun, and befoir the Parliament dissolved, Johne Knox, in his sermon befoir the most parte of the Nobilitie, began to enter in a deape discourse of Goddis mercyes which that Realme had felt, and of that ingratitude quhilk he espyed almost in the hoill multitude, which God had marvelouslie delivered from the boundage and tyrannye boyth of body and saule. "And now, my Lordis," said he, "I praise my God, throught Jesus Christ, that in your awin presence I may powre furth the sorowis of my hearte; yea, your selfis shalbe witnesse, yf that I shall maik any ley in thingis that ar bypast. From the begyning of Goddis myghty wirking within this Realme, I have bein with you in your most desperat tentationis. Ask your awin consciences, and lett thame answer you befoir God, yf that I, (not I, but Goddis Spirite by me,) in your greatest extremitie willed you nott ever to depend upoun your God, and in his name promissed unto you victorye and preservatioun from your ennemyes, so that ye wold only depend uponn his protectioun, and preferr his glory to your awin lyves and worldlie commoditie. In your most extreame dangearis I have bein with you: Sanct Johnestoun, Cowper Mure, and the Craiggis of Edinburgh, ar yitt recent in my heart; yea, that dark and dolorouse nyght whairin all ye, my Lordis, with schame and feare left this toune,[906] is yitt in my mynd; and God forbid that ever I forgett it. What was (I say) my exhortatioun unto you, and what is fallen in vane of all that ever God promised unto you by my mouth, ye your selfis yitt lyve to testifie. Thair is nott one of you against whom was death and destructioun threatned, perished in that danger: And how many of your ennemyes hes God plagued befoir your eyis! Shall this be the thankfulness that ye shall render unto your God, to betray his cause, when ye have it in your awin handis to establesh it as ye please? The Quene, say ye, will not agree with us: Ask ye of hir that which by Goddis word ye may justlie requyre, and yf she will not agree with you in God, ye ar not bound to agree with hir in the Devill: Lett her plainelie understand so far of your myndis, and steall not from your formar stoutness in God, and he shall prosper you in your interpryses. But I can see nothing but such a reculling frome Christ Jesus, as the man that first and most spedelie flyeth from Christis enseignzie, holdeth him self most happy. Yea, I hear that some say, That we have nothing of our Religioun establesshed, neather by Law or Parliament. Albeit that the malitious wordis of sick can neather hurte the treuth of God, nor yitt us that thairupoun depend, yitt the speakar for his treasone against God committed, and against this poore Commounwealth, deserves the gallowes. For oure Religioun being commanded, and so establesshed by God, is accepted within this Realme in publict Parliament; and yf thei will say that was no Parliament, we man, and will say, and also prove, that that Parliament was also lauchfull as ever any that passed befoir it within this Realme. Yea, yf the King then lyving[907] was King, and the Quene now in this Realme be lauchfull Quene, that Parliament can nott be denyed.
JOHNE KNOX HIS AFFIRMATIOUN.
"And now, my Lordis, to putt end to all, I hear of the Quenis mariage: Duckis, brethren to Emperouris, and Kingis, stryve all for the best game; but this, my Lordis, will I say, (note the day, and beare witnesse efter,) whensoever the Nobilitie of Scotland professing the Lord Jesus, consentis that ane infidell (and all Papistis are infidellis) shalbe head to your Soverane, ye do so far as in ye lyeth to banishe Christ Jesus from this Realme; ye bring Goddis vengeance upoun the countrey, a plague upoun your self, and perchaunse ye shall do small conforte to your Soverane."
These wordis, and this maner of speaking was judged intollerable. Papistis and Protestantis war both offended; yea, his most familiaris disdained him for that speaking. Placeboes and flatteraris posted to the Courte to geve advertisement that Knox had spockin against the Quenis mariage. The Proveist of Lyncluden,[908] Dowglass of Drumlangrik by surname, was the man that geve the charge that the said Johne should present him self befoir the Quene: quhilk he did sone after dennar. The Lord Ochiltrie, and diverse of the faythfull, bayr him cumpany to the Abbay; but none past in to the Quene with him in the cabinet but Johne Erskine of Dune, then Superintendent of Anguss and Mearnes.[909]
THE QUENIS FUME AGAINST JOHNE KNOX.
The Quene, in a vehement fume, began to cry out, that never Prince was handled as she was. "I have," said sche, "borne with you in all your rigorouse maner of speaking, bayth against my self and against my Uncles; yea, I have sought your favouris by all possible meanes. I offered unto you presence and audience whensoever it pleassed you to admonishe me; and yitt I can nott be quyte of you. I avow to God, I shalbe anes revenged." And with these wordis, skarslie could Marnock,[910] hir secreat chalmer-boy, gett neapkynes to hold hyr eyes drye for the tearis; and the owling, besydes womanlie weaping, stayed hir speiche.
ANSURE.
The said Johne did patientlie abyde all the first fume, and att opportunitie answered, "Trew it is, Madam, your Grace and I have bein att diverse controversies, into the which I never perceaved your Grace to be offended at me. Butt when it shall please God to deliver you fra that bondage of darknes and errour in the which ye have been nurisshed, for the lack of trew doctrin, your Majestie will fynd the libertie of my toung nothing offensive. Without the preaching place, Madam, I think few have occasioun to be offendit at me; and thair, Madam, I am nott maister of my self, but man obey Him who commandis me to speik plane, and to flatter no flesche upoun the face of the earth."
"But what have ye to do," said sche, "with my mariage?"
"Yf it pleise your Majestie," said he, "patientlie to hear me, I shall schaw the treuth in plane wordis. I grant your Grace offered unto me more than ever I requyred; but my answer was then, as it is now, that God hath not sent me to await upoun the courtes of Princesses, nor upoun the chamberis of Ladyes; but I am send to preache the Evangell of Jesus Christ, to such as please to hear it; and it hath two partes, Repentance and Fayth. And now, Madam, in preaching reapentance, of necessitie it is that the synnes of men be so noted, that thei may know whairin thei offend; but so it is, that the most parte of your Nobilitie ar so addicted to your affectionis, that neather God his word, nor yitt thair Commounwealth, ar rychtlie regarded. And thairfoir it becomes me so to speak, that thei may know thair dewitie."
"What have ye to do," said sche, "with my mariage? Or what ar ye within this Commounwealth?"
LETT PAPISTIS JUDGE THIS DAY, 1567.
"A subject borne within the same," said he, "Madam. And albeit I neather be Erle, Lord, nor Barroun within it, yitt hes God maid me, (how abject that ever I be in your eyes,) a profitable member within the same: Yea, Madam, to me it apperteanes no lesse to foirwarne of suche thingis as may hurte it, yf I foirsee thame, then it does to any of the Nobilitie; for boyth my vocatioun and conscience craves playness of me. And thairfoir, Madam, to your self I say that whiche I speak in publict place: Whensoever that the Nobilitie of this Realme shall consent that ye be subject to ane unfaythfull husband, thei do as muche as in thame lyeth to renunce Christ, to banishe his treuth from thame, to betray the fredome of this Realme, and perchance shall in the end do small conforte to your self."
At these wordis, owling was heard, and tearis mycht have bene sein in greattar abundance than the mater requyred. Johne Erskin of Dun, a man of meak and gentill spreit, stood besyd, and entreated what he could to mitigat hir anger, and gave unto hir many pleasing wordis of hir beautie, of hir excellence, and how that all the Princes of Europe wold he glaid to seak hir favouris. But all that was to cast oyle in the flaming fyre. The said Johne stood still, without any alteratioun of countenance for a long seasson, whill that the Quene gave place to hir inordinat passioun; and in the end he said, "Madam, in Goddis presence I speak: I never delyted in the weaping of any of Goddis creatures; yea, I can skarslie weill abyd the tearis of my awin boyes whome my awin hand correctis, much less can I rejoise in your Majesties weaping. But seing that I have offered unto you no just occasioun to be offended, but have spocken the treuth, as my vocatioun craves of me, I man sustean (albeit unwillinglie) your Majesties tearis, rather then I dar hurte my conscience, or betray my Commounwealth through my silence."
JOHNE KNOX HIS TALK AMONGIS THE QUENIS LADYIS.
Heirwith was the Quene more offended, and commanded the said Johne to pass furth of the cabinet, and to abyd farther of hir pleasur in the chalmer. The Laird of Dun taryed, and Lord Johne of Coldinghame cam into the cabinet, and so thei boyth remaned with hyr neyr the space of ane houre. The said Johne stood in the chalmer, as one whom men had never sein, (so war all effrayed,) except that the Lord Ochiltrie bayre him companye: and thairfoir began he to forge talking of the ladyes who war thair sitting in all thair gorgiouse apparell; whiche espyed, he mearelie said, "O fayre Ladyes, how pleasing war this lyeff of youris, yf it should ever abyd, and then in the end that we myght passe to heavin with all this gay gear. But fye upoun that knave Death, that will come whitther we will or not! And when he hes laid on his areist, the foull wormes wilbe busye with this flesche, be it never so fayr and so tender; and the seally sowll, I fear, shalbe so feable, that it can neather cary with it gold, garnassing, targatting, pearle, nor pretious stanes." And by suche meanes procured he the cumpany of women; and so past the tyme till that the Laird of Dun willed him to departe to his house quhill new advertisement. The Queue wold have had the censement of the Lordis of Articles, yf that such maner of speaking deserved not punishement; but sche was consailled to desist: and so that storm quiettit in appearance, but never in the hearte.
THE BISCHOPPE OF SANCTANDROIS SETT AT LIBERTIE.
LEDINGTHONIS PRACTISES.
Schort after the Parliament, Lethington returned frome his negotiatioun in England[911] and France. God, in the Februare befoir, had strycken that bloody tyrane the Duke of Gueise,[912] which somwhat brak the fard of our Quene for a seassone. But schort after the returnyng of Lethington, pryde and malice begane to schaw thame selfis agane. Sche sett at libertie the Bischope of Sanctandrois, and the rest of the Papistes that befoir war put in preasone for violating of the lawis. Lethingtoun, at his returnyng, shew him self nott a litill offended, that any bruit should have rissen of the Quenis mariage with the King of Spane; for he took upoun him that suche thing never entered in hir hearte: but how trew that was we shall after hear. The end of all his acquittance and complaynt was to discreditt Johne Knox, who had affirmed, that such ane mariage was boyth proponit, and, upoun the parte of our Quene, by the Cardinall accepted.[913] Lethingtoun, in his absence, had run intill ane verray evill bruite among the Nobilitie for too muche serving the Quenis affectionis against the Commounwealth; and thairfoir had he, as one that lacketh no worldly wisdome, maid provisioun boyth in England and in Scotland: For in England he travailled for the freedome of the Erle Bothwell, and by that meane obteaned promesse of his favour. He had thair also tacken ordour for the hamecuming of the Erle of Levenox, as we shall after hear. In Scotland he joyned with the Erle of Atholl: him he promoted, and sett fordwart in Courte; and so began the Erle of Murray to be defaced. And yitt to the said Erie, Lethingtoun at all tymes schew a fayre countenance.
JOHNE KNOX HIS ANSURE TOWARDIS HIS PRAYER.
The rest of that Sommer the Quene spent in hir progresse throught the West countrey, whair in all tounes and gentilmennes places she had her Messe.[914] Which cuming to the earis of Johne Knox, he began that forme of prayer which ordinarlie he sayeth after thankis-giving at his table: "1. Deliver us, O Lord, from the boundage of Idolatrie. 2. Preserve and keap us from the tyranny of strangearis. 3. Continew us in quyetnesse and concord amangis our selfis, yf thy good pleasur be, O Lord, for a seassone," &c. Whille that diverse of the familiaris of the said Johne asked of him why he prayed for quyetnesse to continew for a seassone, and nott rather absolutlie that we should continew in quyetness? His answer was, "That he durst nott pray but in fayth; and faith in Goddis word assured him, that constant quietness could nott continew in that Realme whair Idolatrie had bene suppressed, and then was permitted to be erected agane."
From the West countrey, the Quene past in Ergyll[915] to the hunting, and after returned to Striveling. The Erle of Murray, the Lord Robert of Halyrudhouse,[916] and Lord Johne of Coldinghame, past to the Northland. Justice Courtis war halden; thevis and murtheraris war punished; twa witches war burnt, the eldest was so blynded with the Devill, that sche affirmed, "That na Judge had power ower hir."
THE LAST COMMENDATIOUN OF LORD JOHNE TO THE QUENE.[917]
That same tyme Lord Johne of Coldinghame[918] departed this lyfe in Innerness. It was affirmed, that he commanded suche as war besyd him to say unto the Quene, "That onless she left hir idolatrie, that God wold nott fail to plague hir. He asked God mercy, that he had so far borne with hir in hir impietie, and had manteaned hir in the same:[919] And that no one thing did him more regreat then that he had flattered, fostered, and menteyned hir in hir wickednes against God and his servandis." And in verie deid great cause had he to have lamented his wickednes; for besydes all his other infirmities, in the end, he, for the Quenis plesour, became enemie to verteu and all verteous men, and a patrone to impietie to the uttermost of his power: yea, his vennome was so kendled against God and his word, that in his rage he bursted forth thir wordis: "Or I see the Quenis Majestie sa trubled with the railing of thir knaves, I shall have the best of thame sticked in the pulpett," What farther villanie came fourth of baith their stinking throttes and mouthes, modestie will not suffer us to wryte; wherof, yf he had grace to unfeynedlie repent, it is no small document to Godis mercyes. But howsoever God wrought with him, the Quene regarded his wordis as wynd, or ellis thocht thame to have been forged be otheris, and not to have proceaded from him self; and affirmed plainlie, that they wer devysed be the Laird of Pettarro and Mr. Johne Wode, whome sche both hated, because they flattered hir not in hir danceing and other doinges.[920] One thing in plane wordis she spak, "That God tuik alwyse from hir thay persounes in whome sche had greatest pleasour:" and that she repented; but of farther wickednes no mentioun.
Whill the Quene lay at Striveling, with hir idolatrie in hir chapell, in the Palice of Halyrudhouse war left certane dontybouris, and otheris of the Frenehe menzie, who raised up thair Messe more publictlye then they had done at any tyme before. For upon those same Sundayes that the Church of Edinburgh had the ministration of the Lordis Table, the Papistis in great number resorted to the Abbay, to thair abomination. Which understand, dyverse of the brethren, being sore offended, consulted how to redress that inormitie; and so war appoynted certane of the most zelous, and most upryght in the religion, to await upon the Abbay, that thai myght note such persones as resorted to the Messe. And perceaving a great number to enter into the chapell, some of the brethren burst also in; whereat the Preist and the Frenche dames being affrayed, made the schout to be sent to the town; and Madame Raylie,[921] maistres to the Quenis dontiboures, (for maides that Court could not then beare,) posted on with all diligence to the Comptrollar, the Laird of Pettarro, who then was in Sanct Gelis Kirk at the sermon; and cryed for his assistance, to save hir lyfe, and to saif the Quenis Palice: Who, with greattar haist then nead requyred, obeyed hir desyre, and tuik with him the Provest, the Baillies, and a great part of the faithfull. But when they came where the feare was bruted to have bene, they fand all thingis quyet, except the tumult they broght with thame selves, and peaceable men luiking to the Papistis, and forbidding thame to transgress the lawis. Trew it is, a zelous brother, named Patrick Cranstoun, past into the chapell, and fynding the altar covered, and the Preast reddye to go to that abomination, said, "The Quenis Majestie is not heir: how dar thou then be so malepart, as opinlie to do against the law?" No farther was done nor said, and yit the bruit heirof was posted to the Quene, (with such information as the Papistis could give; which fand such credit, as thair heartis could have wished for,) which was so haynous a cryme in hir eyes, that satisfactioun for that syn was there none without bloode. And therfore, without delay was summoned Andro Armstrang[922] and Patrik Cranstoun, to fynd suyrtie to undirlie the law, for forethought, fellonie, hamesukkin, violent invation of the Quenis Palice, and for spoliation of the same.
These letteris divulged,[923] and the extremitie feared, Brethren (the few that war within the town) consulted upon the next remedie; and in the end concluded, that Johne Knox (to whom the charge was geven to mak advertismentis whensoever daunger sould appear) should wryte to the Brethren in all quarteris, geving information as the matter stoode, and requyring thair assistance: which he did in tennour[924] as heir followes:—
THE SUPERSCRIPTIOUN.
"Wheresoever two or thre are gathered together in my name, thare am I in the middest of thame.
MR. ROBERT PONT STRIKKEN IN THE HEAD WITH A QUHINGAR BE CAPTANE LAUDER.[925]
"It is not unknawen unto yow, deare Brethren, what conforte and tranquillitie God gave unto us, in tymes most dangerous, by our Christian assemblies, and godly conferences, as oft as any danger appeared to any member or members of oure bodye; and how that since we have neglected, or at the least not frequented our conventionis and assemblies, the adversaries of Christ Jesus his holie Evangill have interprysed, and boldened thame selves publictlie and secretlie, to do many thingis odious in Goddis presence, and maist hurtfull to the libertie of trew religion, now of Goddis great favour granted unto us. The holie Sacramentis are abused be profane Papistis. Messes have bein (and yit are) opinlie said and manteyned. The bloode of some of our dearest ministeris has bein shed, without fear of punishment or correction craved be us. And now last, are two of our dear brethren, Patrik Cranstoun and Andro Armstrang, summoned to underly the law, in the town of Edinburgh, the 24th of this instant October, 'For forethought fellonie, pretended murther, and for invading the Quenis Majesties Palice of Halyrudhouse, with unlauchfull convocatioun, &c.' This terrible summonds is direct against owre Brethren, because that they with two or thre more, passed to the Abbey upon Sunday, the 15th of August, to behald and note what persones repared to the Messe; and that because that the Sunday before, (the Quenis Grace being absent,) there resorted to that idole a rascall multitude, having opinlie the least devillissh ceremonie (yea even the conjuring of thair accurssed watter) that ever they had in the tyme off greatest blyndnes. Becaus, (I say,) our said Brethren passed, and that in maist quyet maner, to note sick abusearis, thir fearfull summondis ar directed against thame, to mak (no doubt) preparation upon a few, that a door may be opened to execute creweltie upon a greattar multitude. And yf so it come to pass, God, no doubt, has justlie recompanced oure formare negligence and ingratitude, towardis hym and his benefittis receaved in oure awin bosoms. God gave to us a most notable victorie, of his and our ennemies: he brak thair strength, confounded thair counsailles: he sett us at fredome, and purged this Realme (for the maist part) of oppin idolatrye; to the end, that we, ever myndfull of so wounderous a deliverance, should have keapt this Realme clean from sick vyle filthiness, and dampnable idolatrie. But we, alace! preferring the pleasour of flesche [and blude,] to the pleasour and commandement of our God, have suffered that idoll, the Messe, to be erected agane, and therfore justlie sufferis he us now to fall in that danger that to luke to ane idolatour, going to his idolatrie, salbe repute a cryme lityll inferiour to treasone. God grant that we fall not farther. And now I, whom God has of his mercye made one amangis many to travell in setting fordward of his trew religion within this Realme, seing the same in danger of ruin, can not but of conscience crave of you, my Brethren, of all estaitis, that have professed the treuth, your presence, comfort, and assistance, at the said day, in the Town of Edinburgh, even as that ye tender the advancement of Goddis glorie, the saiftie of your brethren, and your awin assurance; togedder with the preservatioun of the Kirk in thir appearing daungers. It may be, perchance, that persuasions be made in the contrarie, and that ye may be informed, that either your assemblie is not necesser, or ellis that it will offend the uppar poweris: But my gude hope is, that nether flatterie nor feare sall mak you sa far to declyne fra Christ Jesus, as that, against your publict promise and solempned band, ye will leave your brethren in sa just a cause. And albeit there ware no great daunger, yet cannot oure assemblie be unproffitable; for many thingis requyre consultation, quhilkis can not be had, onles the wysest and godliest convein. And thus, doubting nothing of the assistance of owre God, yf that we uniformlie seik his glory, I cease farther to trouble you, committing you heartlie to the protection of the Eternall.
"Johne Knox.
"Fra Edinburgh, the 8th of October 1563."
THE MINISTER OF FAILL, AND BISHOPE OF ROSSE.
The Brethren, advertissed be this bill, prepaired thameselves, so many as war thocht expedient for everie town and province, to keap the day appoynted. But by the meanis of false brethren, the letter came to the handis of the Quene; and the maner was this: It was read in the town of Ayre, whare wes present Robert Cunyghame, minister of Faillfurde,[926] who then was halden an earnest professor of the Evangell; who (be what meanes we knaw not) gat the said letter, and send it with his token to Maister Hendrie Sinkclare, then President of the Seat and College of Justice, and styled Byshope of Ross, ane perfyct hypocrite, and ane conjured ennemye to Christ Jesus,[927] whome God after straik according to his deservingis. The said Mr. Hendrie being ennemie to all that unfeynedlie professed the Lord Jesus, but cheiflie to Johne Knox, for the libertie of his toung; for he had affirmed, as ever still he doth affirme, that a Bischope that receaves proffit, and feidis not the flock, even be his awin labouris, is boith a theif and a murderare: The said Mr. Hendrie, we say, thinking him self happie that had found so gude occasion to trouble him, whose life he hated, posted the said letter, with his counsaill to the Quene, who then lay in Striveling.[928]
The letter being read, it was concluded be the Counsale of the Cabinet, that is, be the maist Secreat Counsale, that it imported treason: wherof the Quene was not a little rejoised, for she thoght anes to be reveanged of that hir great ennemie. It was concluded that the Nobilitie sould be written for, that the condampnation sould have the greatter authoritie. The day was appointed about the middest of December; which was keapt of the hoill Counsale, and of dyvers utheris, such as the Maister of Maxwell, the auld Laird of Lethingtoun, and the said President.
THE MAISTER OF MAXWELIS DISCHARGE TO JOHNE KNOX.
In the meane tyme, the Erle of Murray returned from the North, to whom the Secretary Lethingtoun opened the matter as best pleased him. The Master of Maxwell[929] gave unto the said Johne, as it had bene, a discharge of the familiaritie which before wes great betwix thame, onles that he wald satisfie the Quene at hir awin syght.
REASSONYNG BETWIX YE MAISTER OF MAXWELL AND JOHNE KNOX.[930]
The answer[930] [of Johne Knox] was, "He knew no offence done be him to the Quenis Majestie, and therfoir he wist nocht quhat satisfactioun to mak."
"No offence!" said the uther. "Haif ye not writtin letteris desyring the Bretherin from all pairts to convene to Andro Armstrang and Patrik Cranstounis day?"
"That I grant," said the uther; "but thairin I acknawledge no offence [done be me."
"No offence,">[[931] said he, "to convocat the Quenis liegis?"
"Not for sua just ane cause," said the uther; "for grytter thingis wer reput no offence within thir two yeiris."
"The time," said he, "is now uther; for than our Soverane wes absent, and now sche is present."
"It is neather the absence nor the presence of the Quene," said he, "that reulis my conscience, but God speiking plainlie in his word; quhat was lauchfull to me last yeir, is yit lauchfull, becaus my God is unchangeable."
"Weill," said the Maister, "I haif gevin you my counsell, do as ye list; but I think ye sall repent it, gif ye bow not unto the Quene."
"I understand not," said he, "Maister, quhat ye mene. I nevir maid my self ane adversarie pairtie unto the Quenis Majestie, except in to the heid of religioun, and thairintill I think ye will nocht desyre me to bow."
"Weill," said he, "ye are wise eneuch; but ye will find that men will nocht beir with you in times to cum, as thay haif done in tymes bypast."
"Gif God stand my freind," said the uther, "as I am assurit he of his mercie will, so lang as I depend upon his promeise, and prefer his glorie to my life and warldlie proffeit, I littill regaird how men behave thame selffis towardis me; nether yit knaw I quhairin till ony man hes borne with me in times past, unles it be, that of my mouth thay haif heard the word of God, quhilk in times to cum, gif thay refuise, my hairt wilbe persit, and for ane seasone will lament; but the incommoditie wilbe thair awne."
And efter thir wordis, quhairinto the Laird of Lochinvar[932] wes witness, thai departit. But unto this day, the 17th of December 1571,[933] thay met nocht in sick familiaritie as thay had befoir.
The bruit of the accusatioun of Johne Knox being divulged, Mr. Johne Spens of Condie, Advocat,[934] a man of gentill nature, and ane that professit the doctrine of the Evangell, came, as it wer, in secreit to Johne Knox, to inquyre the cause of that grit bruit. To quhom the said Johne wes plane in all thingis, and schew unto him the dowbill of the letter. Quhilk heard and consydderit, he said, "I thank my God, I came to you with ane feirfull and sorrowfull hairt, feiring that ye had done sick ane cryme as lawis mycht haif punischit, quhilk wald haif bene na small trubill to the hairtis of all sik as hes ressavit the worde of life quhilk ye haif preichit; but I depairt gritlie rejosit, alsweill becaus I persaif your awin confort, evin in the myddis of your trubillis, as that I cleirly understand, that ye haif committit no sik cryme as ye ar burdenit with: Ye wilbe accusit, (said he,) but God will assist you." And sua he departit.
BEFOIR THAY DISDAINED NOT TO CUM TO HIS AWIN HOUS.
THE SECRETOURIS COUNSELL TO JOHN KNOX
The Erle of Murray and the Secretarie send for the said Johne to the Clerk of Registeris house, and began to lament that he had so heighlie offendit the Quenis Majestie, the quhilk thai feirit sould cum to ane grit inconvenient to him self, gif he wer not wyselie forsene. Thay schew quhat paines and travell thai had tackin to mittigat hir anger, but thai could find na thing but extremitie, unless he him self wald confes his offence, and put him in hir Grace's will. To quhilk heidis the said Johne answerit as followis:—
JOHN KNOX HIS ANSUER.
"I praise my God, through Jesus Chryst, I haif leirnit nocht to cry conjuratioun and tressoun at everie thing that the godles multitude dois condempne, neither yit to feir the thingis that thai feir. I haif the testimonie of ane gude conscience, that I haif gevin no occasioun to the Quenis Majestie to be offendit with me; for I haif done na thing but my dewtie, and so quhatsoevir sall thairof insew, my gude houpe is, that my God will gif me patience to beir it. But to confes ane offence whair my conscience witnesseth thair is nane, far beit from me."
"How can it be defendit?" said Lethingtoun: "Haif ye not maid convocatioun of the Quenis leigis?"
"Gif I haif nocht," said he, "a just defence for my fact,[935] lat me smart for it."
"Lat us heir," said thai, "your defensses; for we wald be glaid that ye mycht be found innocent."
"Nay," said the uther, "for I am informit, and that be diverse, and evin be you, my Lord Secreatarie, that I am allreddie condampnit, and my cause prejudged: Thairfoir I mycht be reputed ane fooll, gif I wald mak you previe to my defensses."
THIS WES THE FIRST TYME THAT THE ERLE OF MURRAY SPAK TO THE SAID JOHN[936] EFTER THE PARLIAMENT.] "
At thoise wordis thai semeit baith offendit; and so the Secretarie departit. But the said Erle remanit still, and wald haif interit in farder discourse of the estait of the Court with the said Johne, quho ansuerit, "My Lorde, I understand mair than I wald of the effairis of the Court; and thairfoir it is nocht neidfull that your Lordschip trubill you with the recompting thairof. Gif ye stand in gude caise I am content; and gif ye do not, as I fear you do nocht allreddie, or ellis ye sall nocht do or it be lang, blame nocht me. Ye haif the Counsalouris quhome ye haif chosin; my waik judgement baith ye and thay dispyseit: I can do no thing but behald the end, quhilk, I pray God, be other than my trubilled hairt feireth."
JOHN KNOX CALLIT BEFOIR THE QUENE AND COUNSELL IN ANNO 1563.[937]
Within four days, the said Johne wes callit befoir the Quene and Counsell betwix sax and sevin houris at nycht:[938] The seassoune of the yeir wes the middes of December. The bruit rysing in the toune, that Johne Knox wes send for be the Quene, the brethering of the Kirk[939] followit in such noumer, that the inner close was full, and all the stairs, evin to the chalmer dure whair the Quene and Counsall sat; quho had bene ressonyng amangis thame selves befoir, but had nocht fullie satisfeyit the Secretaris mynd. And so wes the Quene retyreit to hir cabinet, and the Lordis wer talkand ilk one with uther, as occasioune served. Bot upoun the entre of John Knox, thay wer commandit to tak thair places, and so thai did, sytting as Counsalouris one aganis ane uther.
The Duke, according to his dignitie, began the one syde. Upone the uther syde sat the Erle of Argyle, and consequentlie followit the Erle of Murray, the Erle of Glencarne, the Erle of Merchell, the Lord Ruthven, the commoun officeris, Pettarro than Controllor, the Justice Clark, Mr. John Spens of Condie Advocat; and diverse utheris stude by. Removeand from the tabill sat auld Lethingtoun, father to the Secretour, Mr. Henrie Synclare then Bischope of Rosse, and Mr. James M'Gill Clark Register.
Thingis thus put in ordour, the Quene cam furth, and with no littill warldlie pomp, wes placeit in the chyre, haifing twa faithfull supportis, the Maister of Maxwell upoun the ane tor, and Secretour Lethingtoun on the uther tor of the chyre; quhairupoun thay waittit dillegentlie all time of that accusatioun, sumtymes the one occupying hir ear, sumtymes the uther. Hir pomp lackit one principall point, to wit, womanlie gravitie; for when sche saw John Knox standing at the uther end of the tabill bair-heided, sche first smyleit, and efter gaif ane gawf lauchter. Quhairat quhen hir placeboes[940] gaif thair plaudite, affirming with lyke countenance, "This is ane gude begyning," sche said: "But wat ye whairat I lauch? Yon man gart me greit, and grat never teir him self: I will see gif I can gar him greit." At that word the Secretoure quhisperrit hir in the ear, and sche him agane, and with that gaif him ane letter. Efter the inspectioun thairof, he directit his vissage and speche to Johne Knox in this maner:—
"The Quenis Majestie is informit, that ye haif travellit to raise a tumult of hir subjectis against hir, and for certificatioun thairof, thair is presented to hir your awin letter subscryvit in your name. Yit because hir Grace will do na thing without ane gude advysement, sche hes convenit you befoir this pairt of the Nobilitie, that thai may witness betwix you and hir."
"Lat him acknawlege," said sche, "his awin hand writ, and than sall we juge of the contentis of the letter."
And so wes the letter presentit from hand to hand to Johne Knox, who, taking inspectioun of it, said, "I glaidlie acknawlege this to be my hand writ: and also I remember, I dyteit ane letter in the month of October, giffin significatioun to the brether in sindrie quarteris, of sick thingis as displesit me. And that gude opinioun haif I of the fidelatie of the Scribes that willinglie thai wald nocht adulterat my originall, albeit I left diverse blankis subscryvit with thame; and so I acknawlege boith the hand write and the dytement."
"Ye haif done more," said Lethingtoun, "than I wald haif done."
"Charritie," said the uther, "is not suspicious."
"Weill, weill," said the Quene, "reid your awin letter, and than answer to such thingis as salbe demandit of you."
"I sall do the best I can," said the other; and so with loud voce he began to reid as befoir expressed.
Efter that the letter was red to the end, it was presentit agane to Mr. Johne Spens; for the Quene commandit him to accuse, as he efter did, but verie gentillie,—Efter, we say, that the letter was red, the Quene, behalding the hoill tabill, said, "Hard ye evir, my Lordis, ane mair dispitfull and tressonable letter?"[941]
Quhill that no man gaif ansuer, Lethingtoun addressit him to John Knox, and said, "Maister Knox, ar ye nocht sorie from your hairt, and do ye nocht repent that sick ane letter hes past your pen, and from you is cumin to the knawlege of utheris."
Johne Knox ansuerit, "My Lord Secretour, befoir I repent I maun be taucht of my offence."
"Offence," said Lethingtoun, "gif thair wer na mair but the convocatioun of the Quenis leigis, the offence can nocht be denyit."
"Remember your self, my Lord," said the uther, "thair is a differens betwix ane lauchfull convocatioun, and ane unlauchfull. Giff I haif bene giltie in this, I haif oft offendit sen I come [last] in Scotland: for what convocatioun of the brethering hes ever bene to this day into quhilk my pen servit not? Befoir this no man led it to my chairge as ane cryme."
"Than wes than," said Ledingtoun, "and now is now: We haif no neid of sick convocatiounis as sometimes we haif had."
Johne Knox ansuerit, "The time that hes bene is evin now befoir my eyis; for I see the pure flock[942] in no less daunger nor it hes bene at ony time befoir, except that the Devill hes gottin a vissorne upon his face. Befoir he come in with his awin face, discoverit be opin tyrannie, seiking the destructioun of all that hes refuissit idolatrie; and than I think ye will confess the brethering lauchfullie assembled thame selfis for defence of thair lyffeis. And now the Devill cumis under the cloke of Justice, to do that quhilk God wald nocht suffer him to do by strength."
"What is this?" said the Quene. "Me think ye tryfill with him. Quho gaif him authoritie to mak convocatioun of my leigis? Is nocht that tressoun?"
"Na, Madam," said the Lord Ruithven, "for he makis convocatioun of the pepill to heir prayer and sermoun almost daylie, and whatevir your Grace or utheris will think thereof, we think it no tressoun."
"Hald your peace," said the Quene, "and let him mak ansuer for him self."
"I began, [Madam]" said Johne Knox, "to ressoun with the Secratour, quhome I tak to be ane far better dialectician[943] then your Grace is, that all convocatiouns ar nocht unlauchfull: and now my Lord Ruithven hes gevin the instance, quhilk gif your Grace will deny, I sall addres me for the prufe."
"I will say nathing," said the Quene, "aganis your religioun, nor aganis your convenyng to your sermonis: But quhat authoritie haif ye to convocat my subjectis quhen ye will, without my commandiment?"
"I haif no plesour," said Johne Knox, "to declyne from the formar purpoise. And yit, Madam, to satisfie your Grace's two questiounis, I ansuer, that at my will I nevir convenit four persounis in Scotland; but at the ordour that the bretherin hes appoyntit, I haif gevin diverse adverteismentis, and grit multitudis haif assemblit thairupone. And gif your Grace complane that this wes done without your Graceis commandiment, I ansuer, sa hes all that God hes blissed within this Realme from the begyning of this actioun. And thairfoir, Madam, I maun be convyckit be ane just law, that I haif done aganis the deutie of Godis messinger in writting of this letter, befoir that either I be sorie, or yit repent for the doing of it, as my Lord Secretour wald perswaid me: For what I haif done, I haif done [at] the commandiment of the generall Kirk of this Realme; and thairfoir, I think, I haif done na wrang."
"Ye sall not eschaip so," said the Quene. "Is it nocht tressoun, my Lordis, to accuse ane Prince of creweltie? I think thair be Actis of Parliament aganis sick whisperaris." That wes grantit of monie.
"But whairintill," said Johne Knox, "can I be accusit?"
"Reid this pairt of your awin bill," said the Quene, quhilk began, "Thir feirfull summondis is direct aganis thame, (to wit, the bretherin foirsaid,) to make, no dout, preparatioun[944] upoun ane few, that ane dore may be opened till execute creweltie upoun ane grytter multitude." "Lo," said the Quene, "quhat say ye to that?"
Quhill monie doubtit quhan the said Johne sould ansuer, he said unto the Quene, "Is it lauchfull for me, Madam, to ansuer for my self? Or sall I be dampned befoir I be hard?"
"Say what ye can," said sche; "for I think ye haif eneuch ado."
"I will first [then] desyre this of your Grace, Madam, and of this maist Honorabill audience, quhidder gif your Grace knawis nocht, that the obstinat Papistis ar deidlie ennemeis to all sick as profess the Evangill of Jesus Christ, and that thai moist eirnistlie desyre the exterminatioun of thame, and of the trew doctrine that is taucht within this Realme?"
The Quene held hir peace: but all the Lordis, with commoun voce, said, "God forbid that either the lyves of the faythfull, or yit the staying of the doctrine, stude in the power of the Papistis: for just experience hes tauld us what creweltie lyis in[945] thair hertis."
"I maun proceid than," said Johne Knox, "seing that I persaif that all will grant that it wer ane barbarous creweltie to destroy sick ane multitude as profess the Evangell of Jesus Christ within this Realme, quhilk ofter then anis or twyse thai haif tempit to do be force, as thingis done of lait dayis do testify, quhairof thay, be God and his providence, being dissapointit, haif inventit moir craftie and daingerous practises, to wit, to mak the Prince pairtie under cullour of law: and so what thai could not do [be] oppin force, thai sall perform be craftie deceat. For who thinkis, my Lordis, that the insatiable crewaltie of the Papistis, within this Realme, I meane, sall end in the murthering of these two bretherin now injustlie summond, and moir unjustlie to be accusit. I think no man of judgement can sa esteme, but rayther the direct contrair, that is, that by this few noumer thai intend to prepair a way to thair bloodie interprises aganis the whole. And thairfoir, Madam, cast up when ye list the Actis of your Parliment. I haif offendit nathing aganis thame; I accuse nocht in my letter your Grace, nor yit your natoure of creweltie. But I affirm yit agane, that the pestilent Papistis, quho have inflamit your Grace without caus againis those pure men at this present, ar the sonis of the devill; and thairfoir maun obey the desires of thair father, quho hes bene ane liar and ane murtherour from the begyning."
"Ye forget your self," said ane; "ye ar not now in the pulpit."
LAT THE WARLD JUGE QUHAT EFFER SCHORTLIE ANSUERIT.[946]
"I am in the place," said the uther, "quhair I am demandit of conscience to speik the treuth; and thairfoir I speik. The treuth I speik impung it quhoso list. And heirunto [I add,] Madam, that honest, gentill, and meik naturis be appeirance, be wickit and corrupt counsallouris, may be convertit and alter[947] to the direct contrair. Exampill we haif of Nero, who in the begyning of his impyre, we find haifing some naturall schame;[948] but efter that his flatteraris had encuraged him in all impietie, alleging, that na thing wes either unhonest nor yit unlauchfull for his personage, quho wes Empriour abuif utheris: quhen he had drunken of this coup, I say, to quhat enormiteis he fell, the historeis beiris witnes. And now, Madam, to speik planelie, Papistis and conjureit ennemeis to Jesus Christ, haif your Graceis eare patent at all tymeis. I assure your Grace thai ar daingerous counsallouris, and that your Mother fand."
As this wes said, Ledingtoun smyleit,[949] and spak secreitlie to the Queue in hir eare; what it wes, the tabill hard nocht. But immediatlie sche addressit hir vissage, and spack to Johne Knox, and said, "Weill, ye speik fair eneuch heir befoir my Lordis; but the last tyme I spak with you secreitlie, ye causit me weip monie salt teiris, and said to me stubernelie, 'Ye set not by my greitting.'"
"Madam," said the uther, "becaus now the secound tyme your Grace hes burdened me with that crime, I maun ansuer, as [leist] for my silence I be haldin gyltie. [If your Grace] be rypelie rememberit, the Laird of Dun, yit leving to testifie the treuth, was present at that tyme quhairof your Grace complenis. Your Grace accuseit me, that I had irreventlie handyllit you in the pulpat; that I denyit. Ye said, What ado had I to speik of your marriage? What was I, that I sould mell with syk maiteris? I ansuerit, As tueching natour, I wes ane worm of this earth, and yet ane subject of this Commounwelth; but as tueching the office whairintill it hes plesit God to place me, I wes ane watchman, bayth over the Realme, and over the Kirk of God gatherit within the same; be reasoun whairof I wes bound in conscience to blaw the trumpet publictlie, so oft as evir I saw onie upfall, onie appeiring dainger,[950] either of the one or of the other. But sa it wes, that ane certane bruit affermed that traffick of mariage wes betwix your Grace and the Spanishe allya; quhairinto I said, that gif your Nobylattie and Estaitis did agrie, unles that bayth ye and your husband sould be so straitlie bound, that neither of you mycht hurte this Commounwealth, nor yit the pure Kirk of God within the same, that in that cais I wald pronunce, that the consentaris wer trubleris[951] of this Commounwelth, and ennemeis to God, and to his promeis plantit within the same.[952] At these wordis, I grant, your Grace stormed, and burstit furth into ane unressonable weiping. Quhat myttigatioun the Laird of Dun wald haif maid, I suppois your Grace hes not forget. But whill that nathing wes abill to stay your weiping, I wes compellit to say, I tak God to record, that I never tuik plesour to see onie creatour weip, [yea, not my children quhen my awin hands had bett thame,[953]] meikle less can I rejoise to see your Grace mak sick regreat. But seing I haif offerit your Grace no such occasioun, I maun rather suffer your Grace to tack your awin plesour, or that I dar conceil the treuth, and so betray baith the Kirk of God and my Commounwelth. Thir wes the maist extreme wordis that I spak that day."
Efter that the Secretar had conferrit with the Quene, he said, "Mr. Knox, ye may returne to your hous for this nicht."
"I thank God and the Quenis Majestie," said the other. "And, Madame, I pray God to purge your hairt from Papeistrey, and to preserve you from the counsall of flatteraris; for how pleasand that thei appeir to your ear and corrupt affectioun for the tyme, experience hes tauld us in what perplexatie thay have brocht famous princes."
Ledingtoune and the Maister of Maxwell [were] that nycht the two stoupeis of hir chair.
Johne Knox being departit, the Tabill of the Lordis, and utheris that wer present, wer demandit, everie man be his vote, Gif Johne Knox had nocht offendit the Quenis Majestie. The Lordis voteit uniformelie thai coulde find no offence. The Quene wes past to hir cabinet. The flatteraris of the Courte, and Ledingtoune pryncipally, raged. The Quene wes brocht agane, and placeit in hir chyre, and thai commandit to vote oure agane: quhilk thing heichlie offendit the haill Nobylattie, and began to speik in opin audience, "What! sall the Laird of Lethingtoune haif power to controle us: or sall the presence of ane woman caus us to offend God, and to dampne ane innocent aganis oure conscience for plesour of onie creatour?" And so the haill Nobylattie absolved Johne Knox agane, and praisit God for his modestie, and for his plane and sensible ansueris. Yit befoir the end, ane thing is to be noittit, to witt, that amangis sa monie placeboes, we mene the flatteraris of Courte, thair wes nocht ane that planelie durst condampne the pure man that was accusit, this same God reuling thair tounge that sometymeis reulit the toung of Balaam,[954] when gladlie he wald haif cursit Godis pepill.
THE TANT OF THE QUENE TO MR. HENRIE SYNCLAIR.
THE CRAFT OF THE COURTE.
This persaveit, the Quene began to upbraid Mr. Henrie Synclair, then Bischope of Ross, and said, heiring his vote to agree with the rest, "Trubill nocht the barne: I pray you trubill him nocht; for he is newlie walknit out of his sleip. Why soulde nocht the aulde fule follow the futestapis of thame that haif passit befoir him." The Bischope answerit cauldlie, "Your Grace may considder, that it is neither affectioun to the man, nor yit lufe to his proffessioun that moved me to absolve him; but the sempill treuthe, quhilk planelie appeiris in his defence, drawis me efter it, albeit that utheris wald haif condampnit him." And this being said, the Lordis and haill assisteris araise and departit. That nycht wes nether dansing nor fyddilling in the Courte; for Madame wes disappoyntit of hir purpois, quhilk wes to haif had Johne Knox in hir will be vote of hir Nobylattie.
Johne Knox, absolved be the votes of the grittest pairt of the Nobylattie from the cryme intendit aganis him, evin in the presence of the Quene, sche rageit, and the placebois of the Courte stormed: And so began new assaultis to be maid at the handis of the said Johne, to confes ane offence, and to put him in the Quenis will, and thay soulde promeis that his gryttest punischement sould be to go within the Castell of Edinburgh, and immediatlie to returne to his awin hous. He answerit, "God forbid that my confessioune soulde dampne those nobill men that of thair conscience, and with displasour of the Quene, have absolved me. And forder, I am assureit, ye will nocht in earnist desyre me to confes ane offence, onles that thairwith ye wald desyre me to ceise from preiching: for how can I exhorte utheris to peace and Cryssin quyetnes, gif I confes myself ane authour and mover of seditioun?"
QUHILK BEGAN THE 25 OF DECEMBER.[955]
THE COURTE REFUISIT THE MINISTERIS.
The Generall Assemblie of the Kirk approcheit. But the juste petitiounis of the Mynisteris and Commissionaris of Kirkis wer dispysit at the first, and that with thir wordis, "As Mynisteris will not follow our counsellis, so will we suffer Mynisteris to labour for thame selfis, and see what speid thai cum." And when the quhole Assemblie said, "Gif the Quene will not [provide for our Ministeris], we man; [for] bayth Thrid and Tua pairt ar rigyrrouslie takin frome us, and frome our tennentis." "Giff utheris," said one, "will follow my counsell, the gaird and the Papistis sall complene als lang as our Mynisteris haif done." At these wordis the former scherpnes wes cullourit, and the speikare allegit, that he menit not of all Mynisteris, bot of sum to quhome the Quene wes no dettour; for what Thrid ressavit sche of Borrowis? Cristopheir Gudeman[956] ansuerit, "My Lord Secretour, gif ye can schaw me what [just] tyttill either the Quene hes to the Thrid, or the Papistis to the Twa pairt, then I think I soulde solve[957] quhidder sche wer dettour to Mynisteris within broughis or not." But thairto he ressavit this check for ansure, "Ne sit peregrinus curiosus in aliena Republica;" that is, "Lat not ane strainger be curious in a strainge Commounewelth." The man of God ansuerit, "Albeit I be ane strainger in your pollicey, yit so am I not in the Kirk of God; and thairfoir the cair thairof does no less appertene to me in Scotland than gif I wer in the myddis of Ingland."
KNOX FALSLIE REPOIRTIT OF.
Monie wonderit at the sylence of Johne Knox; for in all those quick ressonyngis he openit not his mouthe. The cause thairof he himself expressit in those wordis: "I haif travellit, rycht honorabill and belovit Bretherin, sen my last arryval within this Realme in ane uprycht conscience befoir my God, seiking no thing more, as he is [my] wytness, than the advancement of his glorie, and the stabillitie of his Kirk within this Realme; and yit of lait dayis I haif bene accuseit as ane sedytious man, and as ane that usurpes unto my self power that becumis me nocht. Trew it is, I haif gevin adverteismentis into the bretherin in dyveris quarteris, of the extremitie intendit aganis certane faythfull for luiking to ane Preist going to Mess, and for observing of those that transgressit juste lawis; bot [that] thairintill I haif usurped farther power than is gevin into me, till that be you I be dampned, I utterlie deny; for I say, that be you, that is be the chairge of the Generall Assemblie, I haif als just power to adverteise the bretherin from tyme to tyme of daingers appeiring, as that I haif to preche the worde of God in the pulpett of Edinbrough; for be you I wes appoyntit to the one and to the uther; and thairfoir, in the name of God, I craif your jugementis. The dainger that appeirit to me in my accusatioun wes nocht sua feirfull as the wordis that come to my earis wer dollorous to my hairt; for thir wordis wer planelie spokin, and that be sum Protestantis, 'What can the Pape do mair then send furth his Letteris, and requyreit thame to be obeyit.' Lat me haif your jugementis thairof, quhidder that I haif usurped onie power to my self, or gif I haif bot obeyit your commandiment."
The flatteraris of the Courte, amangis quhome Sir Johne Ballentyne, Justice Clerk,[958] wes then not the leist, began to storme, and said, "Sall we be compellit to justifie the rasch doingis of men?" "My Lorde," said Johne Knox, "ye sall speik your plesour for the present: of you I craif no thing; bot gif the Kirk that is heir present do not either absolve me, or ellis condampne me, nevir sall I in publict or in privat, as ane publict mynister, open my mouthe in doctrine or in ressonyng."
Efter lang contentioun, the said Johne being removed, the whole Kirk fand, that a chairg wes gevin unto him to adverteis the Bretherin in all quarteris as oft as evir dainger appeirit; and thairfoir avowit that fact not to be his onlie, bot to be the fact of all. Thairat wer the Quenis claw-backis mair inrageit than evir thai wer; for sum of thame had promissit to the Quene to get the said Johne convyct, baith be the Consall and be the Kirk;[959] and being frustrat of boith, sche and thai thocht thame selffis nocht 1563. HURDOME AND MURDOUR IN THE COURTE. SEMPILL AND LEVINGSTOUN. MARIES REGIMENT. In the verie tyme of the Generall Assemblie, thair cumis to publyct knawlege ane heinous murdour committed in the Courte, yea, not far from the Quenis awin lap; for ane Frenche woman, that servit in the Quenis chalmer had playit the hure with the Quenis awin hipoticary.[960] The woman conceveit and bare ane child, quhome with commoune consent the father and the mother murthered. Yit wer the cryis of ane new borne barne hard; searche wes maid, the chylde and mother wes baith deprehendit; and so wer baith the man and the woman dampned to be hangit upoun the publict streit of Edinburgh. The punischment wes notable, becaus the cryme wes heinous. Bot yit wes not the Courte purged of hureis and huredome, quhilk wes the fontane of sik enormiteis; for it wes weill knawin, that schame haistit mariage betwix Johne Sempill, callit the Danser, and Marie Levingstoune, surnameit the Lustie.[961] What bruit the Maries and the rest of the dansaris of the Courte had, the ballattis of that aige[962] did witnes, quhilk we for modesteis sake omit. Bot this wes the commoune complaint of all godlie and wyse men, that giff thai thocht that sick ane Courte soulde lang continew, and giff thai luikit for no uther lyffe to cum, thay wald haif wissit thair soneis and dochteris rather to have bene brought up with fydlaris and dansaris, and to have bene exerceit in flinging upone ane flure, and in the rest that thairof followis, than to haif bene nurisched in the companie of the godlie, and exerceissit in vertew, quhilk in that Courte wes haittit, and fylthines not onlie maintenit, bot also rewairded. Witnes the Lordschip[963] of Abercorne, the baronie of Authormortie,[964] and diverse utheris pertenyng to the patrimonie of the Crowne, gyffin in heritage to scouparis, dansaris, and dalliaris with damis. This wes the begyning of the regement of Marie Quene of Scottis, and thir wer the fructeis that sche brocht furth of France. "Lorde, luik upone our mysereis, and delyver us from the tyrannie[965] of that hure, for thy awin meir mercies saik." PRAYIT AND WRITTEN QUHEN SHE WES IN GRYTEST AUTHORITIE.[966] GREIT WEIT AND FROIST IN JANUARE 1563. WONDARIS SENE IN FEBRUAR. BANKITING IN THE COURTE, BOT CONTEMP OF THE MYNISTERIS. THE QUENIS PROMEIS. God from hevin, and upone the face of the eirth, gaif declaratioun that he wes offendit at the iniquitie that wes committit evin within this Realme; for upone the 20th day of Januare thair fell weit in grit aboundance, quhilk in the falling freisit so vehementlie, that the eirth wes bot ane scheit of ysce. The foules baith grit and small freisit, and mycht nocht flee: monie deyit, and sum wer takin and laid besyde the fyre, that thair fetheris mycht resolve. And in that same moneth the sey stude still, as wes clerlie observed, and nather ebbit nor flowit the space of 24. houris. In the moneth of Februare, the 15th and 18th day thairof, wes sene in the fyrmament battelis arrayit, speiris, and utheris weapounis, and as it had bene the joinyng of two armeis. Thir thingis wer nocht onlie observed, bot also spokin and constantlie affyrmed be men of jugement and credit. But the Quene and our Court maid myrrie. Thair wes banketting upoun banketting. The Quene wald banket all the Lordis; and that wes done upoun polessie, to remove the suspitioune of hir displesour aganis thame, becaus thai wald nocht at hir devotioun dampne Johne Knox. To remove, we say, that jeloussie, sche maid the banket to the haill Lordis, quhairat sche wald haif the Duke amangis the rest. It behuifit thame to banket hir agane; and so did banketting continew till Fastronis-evin and efter. But the pure Mynisteris wer mockit, and reputed as monsteris; the gaird, and[967] the effairis of the kytcheing wer so gryping, that the Mynisteris stipendis could nocht be payit; and yit at the Assemblie precedeand, solemnitlie promeis wes maid in the Quenis name, be the mouth of Secretour Lethingtoune, in the audiance of monie of the Nobylatie and of the hoill Assemblie, who affyrmeit, that he had commandiment of hir Heichnes to promeis[968] unto thame full contentatioun to all the Mynisteris within the Realme of thingis bygane; and of suche ordour to be keipit in all tymeis to cum, that the whole bodie of the Protestantis soulde haif occasioune to stand content. The Erle of Murray affermit the same, with monie uthair fair promeisses gevin be writ be Lethingtoune him self; as in the register of the Actis done in the Generall Assemblie may be sene.[969] Bot how that, or yit anie uther thing promissit by hir, or in hir name, unto the Kirk of God, wes observed, the Warlde can witnes. The Mynisteris perceaving all thingis tend to ruyne, dischairgit thair conscience in publict and in previt; but thay ressaifit for thair laubouris haitred and indignatioun; and amangis utheris, that worthie servand of God, Mr. John Craig, speiking aganis the manifest corruptioun that then withoute schame or feir declareit the self, said, "Sum tymeis wer hypocriteis knawin be thair disgyseit habittis, and we had men to be monkis, and women to be nunis; but now all thingis ar so chaingit, that we can nocht dyscerne the Erle frome the Abbot, nor the Nun frome sik as wald be haldin the Nobill-wemin;[970] so that we haif gottin ane new ordour of monkis and nunis. But, (said he,) seing that ye eschame not of that unjuste proffeit, wald God that thairwith ye had the coule of the nun, the vaill, yea, and the taill joyned with all,[971] that so ye mycht appeir in your awin cullouris." LETHINGTOUNE TWYSE DEFYIT THE SERVANDIS OF GOD. This lybertie did so provoik the choller[972] of Lethingtoune, that in opin audience he gaif him unto the Devill, gif that ever efter that day he sould regaird what become of Mynisteris, that he sould do what he could, that his companyeounis sould haif ane skair with him; "And lat thame bark and blaw," said he, "alse loude as thay list." And so that wes the second tyme that he had gevin [his] defyance to the servandis of God. And heirupone raise whispering and complainttis, all be the flatteraris of the Courte, complenyng that men wer not cheritably[973] handyllit: "Mycht nocht synnis be repruifit in generall, albeit that men wer not so specialie taxed, that all the warlde mycht knaw of whome the preachour spak?" Quhairinto wes the ansuer maid, "Let men eschame publiklie to offend, and the Mynisteris sall abstene from specialiteis; but so lang as Protestantis ar not eschameit manifestlie to do aganis the evangill of Jesus Chryste, so lang can nocht the Mynisteris of God ceise to cry, that God wilbe revengit upoun sik abusearis of his holie worde." And thus had the servandis of God ane doubill battell, fechting upoun the one syde aganis the idolatrie and the rest of the abominatiounis mentenit be the Quene; and upoun the uther pairt, aganis the unthankfulnes of sik as sumtyme wald haif bene estemed the cheiff pyllaris of the Kirk within the Realme. 1564. The threitnyngis of the prechouris wer feirfull; but the Courte thocht the self in [such] securitie that it coulde nocht myscary.[974] The Quene, efter the banketting, keipit a dyett [be directioun of] Monsieur Lusury, Frenche man, who had bene acquaintit with hir maladie befoir, being hir physicioun:[975] And theirefter sche, for the secound tyme, maid hir progresses in the North,[976] and commandit to waird in the Castell of Edinburgh the Erle of Kaithness,[977] for ane murther committit be his servandis upoun the Erle of Merchellis men. He obeyit, bot he wes sodentlie relevit; for sik blude-thrystie men and Papeistis, sik as he is, ar best subjectis to the Quene. "Thy kingdome cum, O Lord; for in this Realme is no thing (amangis sik as soulde punische vyce and mentene vertew) but abhominatiounis abounding withoute brydell." The flatteraris[978] of the Courte did daylie inrage aganis the pure Prechouris: happyest wes he that coulde invent the moist bytter tantis and disdainfull mokingis of the Mynisteris. And at lenth thai began to jest at the terme of Idolatrie, affirmyng, "That men wist nocht what thai spak, quhan thai callit the Messe Idolatrie." Yea, sum proceidit farder, and feirit nocht at opin tabilles to affirme, "That thai wald sustene the argument, that the Messe wes no Idolatrie." These thingis cuming to the earis of the prechouris, wer proclamit in publyct pulpett of Edinburgh, with this complaynt direct be the speikare[979] to his God. "O Lord, how lang sall the wyckit prevaill aganis the juste! How lang sall thou suffer thy self and thy blessit Evangill to be dyspysit of men; of men, we say, that makis[980] thame selfis defendaris of the treuth! For of thy manifest and knawin ennemeis we complene nocht, bot of such as unto whom thou hes reveilit thy lycht: for now it cumis into our eiris, that men, not Papistis, we say, bot cheif Protestantis, will defend the Messe to be no Idolatrie. Giff so wer, O Lord, myserablie haif I bene disavit, and myserablie, alace, O Lord, haif I deceavit thy peopill; quhilk thou knawis, O Lord, I haif evir moir abhorrit than a thousand deithis. Bot," said he, turnyng his face towardis the rowme where sik men as so had affirmed, sat, "Gif I be nocht able to prove the Messe to be the moist abhominable Idolatrie that evir wes useit sen the begynning of the Worlde, I offer my self to suffer the punischement appoyntit be God to a fals teichare; and it appeiris unto me," said the preichare, "that the affirmeris soulde be subject to the same law: for it is the treuthe of God that ye persecute and blaspheme; and it is the inventioun of the Devill, that obstinatlie aganis his Worde, ye menteyne. Whairat, albeit ye now flyrt and ye flyre, as [thocht] that all wer spokin wer but wind,[981] yit am I [als] assureit, as I am assureit that my God leveth, that sum that hear this your defectioun and railling aganis the treuthe and servandis of God, sall see ane pairt of Godis jugementis poured furth upoun this Realme, (and pryncipallie upoun you[982] that fastest cleifes to the favour of the Courte,) for the abominatiounes that ar be you menteneit." Albeit that suche vehemencie provoikit teiris of sum, yit those men that knew themselfis guilty, in a mocking maner said, "We must recant, and burne oure bill; for the Prechouris ar angrie." ANNO 1564. THIS WES NEVIR DONE BE THIS AUTHOR. The Generall Assemblie, halden in Junij 1564,[983] approcheit, unto the which greit[984] pairt of the Nobylatie, of those that ar callit Protestantis, convenit; sum for assistance of the mynisteris, and sum to accuse thame, as we will efter heir.[985] A lyttill befoir the trubles, quhich Sathan raised in the bodie of the Kirk, began Davie[986] to grow grit in Courte. The Quene usit him for Secretarie, in thingis that appertenit to hir secreit effaires, in France[987] or ellis quhair. Grit men maid in Courte unto him, and thair sutes wer the better heard. Bot of the begynning and progress, we delay now forder to speik, becaus his end will requyre the descryptioune of the whole: [And referris it unto suche, as God sall rayse up to do the same.][988] The first day of the Generall Assemblie, the Courtiouris nor the Lordis that dependit upoun the Court, presentit nocht thame selfis in the sessioun with thair Bretherin. Whairat monie wondering, ane anceyant and honorable man, the Laird of Lundie,[989] said, "Nay, I wonder nocht of thair present absence; but I wonder that at our last Assemblie, thai drew thame selfis ane pairt, and joynit nocht with us, but drew from us some of our mynisteris, and wylleit thame to conclude sik thingis as war never proponit in the publick Assemblie, [quhilk apperis to me to be a thing][990] verrie prejudiciall to the libertie of the Kirk. And, thairfoir, my jugement is, that thai salbe informit of this offence, quhilk the whole Bretherin haif consaveit of thair former falt; humblie requyring thame, that gif thai be Bretherin, thai will assist thair Bretherin with thair presence and counsall, for we had nevir grytter neid. And gif thai be myndit to fall back from us, it wer better we knaw it now than afterward." Thairto aggreyit the whole Assemblie, and gaif commissioun to certene Bretherin to signify the myndis of the Assemblie to the Lordis; quhilk wes done that same day efter noon.[991] The Courteouris at first semeit nocht a lyttill offendit, that thay sould be as it wer suspectit of defectioun: yit, nevirtheles, upoun the morrow, thai joynit with the Assemblie, and come into it: But thai drew thame selfis, lyke as thai did befoir, apairt, and enterit the Inner Counsell-house. Thair wes the Dukis Grace, the Erles Argyle, Murray, Mortoun, Glencarne, Merchell, Rothes; the Maister of Maxwell, Secretour Lethingtoun, the Justice Clark, the Clark of Register, and the Controllour, the Laird of Pittarro. Efter a lyttill consultatioun, thai direct ane messinger, Mr. George Hay,[992] than callit the Minister of the Court, requyring the Superintendantis, and sum of the leirnit ministeris, to confer with thame. The Assemblie ansuerit, "That thai convenit to delyberat upoun the commoun effairis of the Kirk; and, thairfoir, that thay could nocht lack thair Superintendantis and cheif ministeris, whose jugementis wer so necessarie, that without thame the rest sould sit as it wer idill; and thairfoir willand thame (as of befoir) that gif thay acknawlege thame selfis memberis of the Kirk, that thai wald joyne with the Bretherin, and propone in publict sik thingis as thai pleissit; and so thai sould haif the assistance of the whole in all thingis that mycht stand to Godis commandiment. But to send from thame selfis a portioun of thair companie, thai understand that thairof hurt and sclander mycht aryse, rather than anie proffeit or conforte to the Kirk: for thay feirit, that all men sould nocht stand content with the conclusioun, whair the conference and ressounis wer hard but of a few." This ansuer wes nocht giffin without cause; for no small travell wes maid, to haif drawin sum mynisteris to the factioun of the Courtiouris, and to haif sustenit thair argumentis and opiniounis. But whan it wes persaifit be the moist politick amangis thame, that thai could not prevaill be that meanes, thai proponeit the matter in uther termis, purging thame selfis, first, that thai nevir ment to devyde[993] thame selfis from the sociatie of thair bretherin; but, because thai had certane heidis to confer with certane ministeris; thairfoir, for avoyding of confusioun, thai thocht it mair expedient to haif the conference befoir a few, rather than in the publict audience. But the Assemblie[994] did still reply, "That secreit conference wald thay nocht admit in those heidis that sould be concludit be generall voit." The Lordis promeissit, "That no conclusioun sould be taikin, nether yit voit requyreit, till that bayth the propositiounis and the ressounis sould be heard, and considderit of the whole bodie." And upoun that conditioun wer directit unto thame, with expressit chairge to conclude no thing without the knawledge[995] and advyse of the Assemblie, the Laird of Dun, Superintendant of Anguss, the Superintendantis of Lothyane and Fyffe,[996] Mr. John Row, Mr. John Craig, Williame Crystisoune, Mr. David Lyndesay, mynisteris, with the Rectour of Sanctandrois,[997] and Mr. George Hay; the Superintendant of Glasgow, Mr. Johne Willok, wes Moderatour, and Johne Knox waitit upoun the Scrybe. And so thay wer appoyntit to sit with the Bretherin. And that because the principall compleint tuychit[998] Johne Knox, he wes also callit for. LEDINGTOUN'S HARANGE AT THE ASSEMBLIE IN JUNIJ 1564 ZEIRIS. Secretour Lethingtoun began the harangue,[999] which contenit these heidis: First, How much we wer adettit unto God, be whois providence we had libertie of religioun under the Quenis Majestie, albeit that sche wes nocht persuadeit in the same: Secoundlie, How necessarie ane thing it wes that the Quenis Majestic, be all gude offices, (so spak he,) of the Kirk, and of the mynisteris principally, sould be retenit in that constant opinioun, that thai unfeinzeitlie favourit hir advancement, and procureit hir subjectis to haif ane gude opinioun of hir: And, last, How daingerous ane thing it was, that mynisteris sould be noittit ane to disagree from ane uther, in form of prayer for hir Majestie, or in doctrine conserning obedience to hir Majesties authoritie: "And in these two last heidis, (said he,) we desyre you all to be circumspect; but especially we maun craif of you our brother, Johne Knox, to moderat your selff, als weall in form of praying for the Quenis Majestie, as in doctrine that ye propone tuyching hir estait and obedience. Neither sall ye tak this, (said he,) as spokin to your reproche, quia nevus[1000] interdum in corpore pulchro, but becaus that otheris, by your example, may imitate the lyke libertie, albeit nocht with the same modestie and foirsycht; and what opinioun may ingedder[1001] in the peopillis heidis, wyse men do forsee." The said Johne prepairit him for ansuer, as followis: "Gif such as feir God haif occasioune to praise him, that becaus that idolatrie is maintenit, the servandis of God dispyseit, wyekit men placeit agane in honour and authoritie, (Mr. Henrie Synclair wes of schort tyme befoir maid President,[1002] who befoir durst nocht haif syttin in jugement;) and, finalie, (said he,) gif we aucht to prais God becaus that vice and impyettie overfloweth this hoill Realme without punischment, than haif we occasioun to rejoise and to prayse[1003] God: But gif those and the lyke use to provoik Godis vengeance aganis Realmis and Natiounis, than, in my jugement, the godlie within Scotland aucht to lament and murne; and so to prevent Goddis jugementis, leist that he, fynding all in a lyke security,[1004] stryke in his hot indignatioun, begynning [perchance] at sik as think thai offend nocht." "That is ane heid," said Lethingtoun, "whairinto ye and I nevir aggreyit; for how ar ye abill to prove that evir God straik or plaigit ane natioun or peopill for the iniquitie of thair Prince, gif that thame selfis levit godlie?" 2 PARALI. 33.[1005] "I lukeit," said he, "my Lord, to haif audience, till that I had absolvit the uthor two pairtis; but seing it pleissis your Lordship to cut me off befoir the myddis, I will ansuer to your questioun. The Scriptour of God teichis me, that Jerusalem and Juda wes punischit for the sinne of Manasses; and gif ye will allege, that thai wer punischit because that thai wer wyckit, and offendit with thair King, and nocht because thair King wes wyckit; I ansuer, that albeit the Spreit of God makis for me, saying in expressit wordis, 'For the syn of Manasses,' yit will I nocht be so obstinat as to lay the whole syn, and plaigis that thairof followit, upoun the King, and utterlie absolve the peopill; but I will grant with you, that the whole peopill offendit with the King: but how, and in what fassioun, I feir that ye and I sall nocht agrie. I doute nocht but the grit multitude accumpanit him in all abhominatiounis quhilk he did; for idolatrie, and ane fals religioun haith evir bene, is, and wilbe plesing to the moist pairt of men. But to affirm that all Juda committit realie the actis of his impyettie, is but to affirm that quhilk nether hes certentie, nor yit appeirence of ane treuth: for who can think it to be possible, that all those of Jerusalem sould so schoirtlie turn to externall idolatrie, considdering the notabill reformatioun laitlie befoir had in the days of Ezechias? But yit, says the text, 'Manasses maid Juda and the inhabitantis of Jerusalem to erre.' True it is; for the one pairt, as I haif said, willinglie followit him in his idolatrie, and the other, be ressoune of his authoritie, sufferit him to fyle Jerusalem, and the tempill of God, with all abhominatiounis, and so wer thai all cryminall for his sin; the one be act and deid, the uther be suffering and permissioun: even as hoill Scotland is guiltie this day of the Quenis idolatrie, and ye, my Lordis, speciallie above all utheris." "Weill," said Lethingtoun, "that is the cheif heid quhairin we nevir aggreit; but of that we sall speik heirefter. What will ye say as tuyching the moveing of the peopill to haif ane gude opinioun of the Quenis Majestie, and as concerning obedience to be gevin to hir authoritie, as also of the form of the prayer quhilk commounlie ye use," &c. "My Lord," said he, "moir eirnistlie to move the peopill, or yit utherwyse to pray than heirtofoir I haif done, a gude conscience will nocht suffer me; for He who knawis the secreittis of hertis, knawis that privilie and publictlie I haif callit to God for hir conversioun, and haif willit the peopill to do the same, schawing thame the dangerous estait quhairin nocht onelie sche hir self standis, but also the haill Realme, be the ressoun of hir indureit blindnes," &c. "That is it," said Lethingtoun, "whairin we find gryttest falt. Your extremitie aganis hir Messe, in particular, passis meassour. Ye call hir ane slaif to Sathan; ye affirme that Godis vengeance hingis oure the Realme, be ressoune of hir impietie;[1006] and what is this ellis but to rouse up the hairt of the peopill aganis hir Majestie, and aganis thame that serve hir." THE MR. OF MAXWELL'S WORDS IN THE ASSEMBLIE. Thair wes heard ane exclamatioun of the rest of the flatteraris, that sick extremittie could nocht proffit. The Maister of Maxwell said in plane wordis, "Gif I war in the Quenis Majesties place, I wald nocht suffer sick thingis as I heir." JOHN KNOX HIS PRAYER FOR THE QUENE. "Gif the wordis of prechouris," said Johne Knox, "sall alwayis be rest to the worst pairt, than will it be hard to speik onie thing so circumspectlie, provyded that the treuth be spokin, quhilk sall not eschape the censure of the calamniatour. The moist vehement, and, as ye speak, excessive maneir of prayer that I use in publict is this, 'O Lord, gif thy plesour be, purge the hairt of the Quenis Majestie from the venoum of idolatrie, and deliver hir from the boundage and thraldom of Sathan, in the quhilk sche hes bene brocht up, and yit remanis, for the lack of true doctrine; and lat hir see, be the illuminatioun of thy Holie Spreit, that thair is no meane to pleis thee but be Jesus Christ thy onlie Son, and that Jesus Christ can nocht be found but in thy holie word, nor yit ressavit but as it prescrybeis; which is, to renunce our awin wittis, and preconsavit opinioun, and worschip thee as thou commandis; that in sa doing sche may avoid that eternall dampnatioun quhilk abydeis all obstinat and impenitent unto the end; and that this poor Realme may also eschaip that plaig and vengeance quhilk inevitablie followis idolatrie, menteinit aganis thy manifest worde, and the opin lycht thairof.' This, (said he,) is the form of my commoun prayer, as your selflis can witnes. Now, what is worthie reprehensioun in it I wald heir?" "Thair ar three thingis," said Lethingtoun, "that nevir lykeit unto me. And the first is, Ye pray for the Quenis Majestie with ane conditioun, saying, 'Illuminat hir hairt, gif thy gude plesour be;' quhairby it may appeir, that ye doute of hir conversioun. Whair haif ye the example of sik prayer?" "Whairsoevir the exampillis are," said the uther, "I am assureit of the reule, whilk is this, 'Gif we sall ask onie thing according to his will, he sall heir us;' and our Maister, Chryst Jesus, commandit us to pray unto our Father, 'Thy will be done.'" "But," said Lethingtoun, "whair evir find ye onie of the Propheitis so to haif pray it?" "It sufficeth me," said the uther, "my Lord, that the Maister and teicheare of bayth Prophettis and Appossillis hes taucht me so to pray." "But in so doing," said he, "ye put ane doute in the peopillis heid of hir conversioun."[1007] "Nocht I, my Lord," said the uther, "but hir awin obstinat rebellioune causis mo than me to doute of hir conversioun." "Whairinto," said he, "rebellis sche aganis God?" "In all the actiounis of hir lyffe," said he, "but in thir two heidis especiallie; former, That sche will nocht heir the preiching of the blissit evangill of Jesus Chryst; and secoundlie, That sche menteinis that idoll, the Messe." "Sche thinkis nocht that rebellioune," said Lethingtoun, "but goode religion." "So thocht thai," said the uther, "that sumtymes offerit thair childerin unto Moloch, and yit the Spreit of God affirmeis that thai offerit thame unto devillis, and nocht unto God. And this day the Turkis thinkis to haif ane better religioune than the Papistis haif; and yit, I think, ye will excuse nether of thame boith from committing rebellioun aganis God: nether yit justlie can ye do the Quene, onles that ye will mak God to be parcyall." "But yit," said Lethingtoun, "why pray ye nocht for hir without moving onie doute?" "Becaus," said the uther, "I haif leirnit to pray in faith. Now Faith, ye know, dependis upoun the wordis of God, and so it is that the word teichis me, that prayeris proffettis the sonis and dochteris of Godis electioun, of which noumer, quhether sche be ane or nocht, I haif just cause to doute; and, thairfoir, I pray God 'illuminat hir hairt, gif his gude plesour be.'" "But yit," said Lethingtoun, "ye can produce the exampill of none that so hes prayit befoir you." "Thairto I haif alreddy ansuerit," said Johne Knox; "but yit for farther declaratioun, I will demand ane questioun, quhilk is this, Quhider gif ye think that the Appossillis prayit thame selves as thai commandit utheris to pray." "Who douttis of that?" said the haill companie that wer present. "Weill than," said Johne Knox, "I am assureit that Peter said thir wordis to Symoun Magus, 'Repent thairfoir of this thy wyckitness, and pray to God, that gif it be possible the thought of your hairt may be forgevin thee.' Heir we may cleirlie see that Peter joynes ane conditioun with his commandiment, That Symoun sould repent and pray, to wit, gif it wer possible that his sin mycht be forgevin; for he wes nocht ignorant that sum synnis wer unto the deith, and so without all houpe of repentence or remissioun. And think ye nocht, my Lord Secretar, (said he,) but the same doute may tuich my hairt, as tuyching the Quenis conversioun, that then tuiched the hairt of the Appossill?" "I wald nevir," said Lethingtoun, "heir you or onie uther call that in doubt." "But your will," said the uther, "is no assurance to my conscience: And to speik frelie, my Lord, I wonder gif ye your self doute nocht of the Quenis conversioun; for more evident signes of induratioun haif appeirit, and still do appeir in hir, than Peter outwartlie could haif espyit in Symoun Magus. For albeit sum tymes he wes are sorcerar, yit joynit he with the Appossillis, belevit, and wes bapteissit; and albeit that the venome of avarice remaneit in his hairt, and that he wald haif bocht the Holie Goist, yit when he heard the feirfull threitnyngis of God pronunceand aganis him, he trymbillitt, desyreit the assistance of the prayeris of the Appossilis, and so humblit him self, so far as the jugement of man could perss, lyke ane true penitent, and yit we see that Peter douttis of his conversioun. [Quhy then may not all the godly justly doubt of the conversioun[1008]] of the Quene, wha hes usit idolatrie, quhilk is no less odious in the sicht of God than is the other and still continewis in the same, yea, that dispyseis all threitnyngis, and refuisses all godlie admonitiounis?" "Quhy say ye that sche refuisses admonitioun?" said Lethingtoun. "She will glaidlie heir ony man." "But what obedience," said the uther, "to God or to his worde, ensewis of all that is spokin unto hir? Or when sall sche be sene to gif hir presence to the publict preiching?" "I think nevir," said Lethingtoun, "so lang as sche is thus intreittit." "And so lang," said the uther, "ye and all utheris maun be content that I pray so as I may be assureit to be heard of my God, that his gude will may be done, ether in making hir comfortable to his Kirk, or gif that he hes appoyntit hir to be ane scurge to the same, that we may haif patience, and sche may be brydellit." "Weill," said Lethingtoun, "lat us cum to the Secound Heid. Whair find ye that the Scriptour callis onie the bound slaiffis to Sathan? or that the Propheittis of God speik so irreverentlie of kingis and princes?" ACTIS 26 2 TIMO. 2 "The Scriptour," said Johne Knox, "sayis, that 'be natour we are all the soneis of wraith.' Our Maister, Chryst Jesus, affirmes, 'that sik as do sin ar servandis to sin,' and that it is the onlie Son of God that settis men at freedome. Now what difference thair is betwix the sonnis of wraith, and the servandis of sin, and the slaiffis to the devill, I understand nocht, except I be taught; and gif the scharpnes of the terme offendit you, I haif nocht inventit that phrase of speich, but haif leirnit it out of Godis Scriptour; for those wordis I find spokin unto Paul, 'Behauld, I send thee to the Gentillis, to oppin thair eyes, that thay may turn from darknes to lycht, and from the power of Sathan unto God.' Mark thir wordis, my Lord, and sture nocht at the speiking of the Holie Goist. And the same Apostle wryting to his scoller Timotheus, says, 'Instruct with meiknes those that ar contrarie myndit, gif that God at onie tyme will gif thame repentence, that thay may knaw the treuth, and that thay may cum to amendment, out of the snair of the Devill, quhilk ar tackin of him at his will.' Gif your Lordschip rychtlie considder these sentences, ye sall nocht onlie find my wordis to be the wordis of the Holie Goist, but also the conditioune quhilk I use to adde, to haif the assurance of Godis Scriptouris." "But thay spak nothing aganis kingis in especiall," said Lethingtoun, "and yit your continewall crying is, 'The Quenis Idolatrie, the Quenis Messe, will provoke Godis vengeance.'" "In the former sentences," said the uther, "I heir nocht Kingis and Quenis excepit, but all unfaithfull ar pronunced to stand in one rank, and to be in bondage to ane tyrant, the Devill. But belyke, my Lord, ye lyttill regaird the estait whairin thay stand, when ye wald haif thame so flatterit, that the daingour thairfoir sould neither be knawin, neither yit declareit to the poore peopill." "Quhair will ye find," said Lethingtoun, "that onie of the Propheittis did so intreat Kingis and Quenis, reuleris or magistratis?" "In mo placeis than ane," said the uther. "Achab wes ane King, and Jesabell wes ane Quene, and yit what the Prophet Helias said to the one and to the uther, I suppois ye be nocht ignorant?" "That wes nocht cryit out befoir the peopill," said Lethingtoun, "to mak thame odious unto thair subjectis." "That Helias said, 'Doggis sail lyck the blude of Achab,'" said Johne Knox, "'and eat the flesche of Jesabell,' the Scriptouris assuris me; but that it wes whisperit in thair awin eir, or in ane cornar, I reid nocht. But the plane contrair appeiris to me, quhilk is, that boith the Peopill and the Court understude weill eneuch what the Propheit had promeissit;[1009] for so witnessit Jehu, efter that Godis vengeance had strickin Jesabell." "Thay wer singular motiounis of the Spreit of God," said Lethingtoun, "and appertene nothing to this our aige." "Then hes the Scriptour far dissavit me," said the uther; "for Sanct Paule teichis me, that 'Whatsoevir is wryttin within the Holie Scriptouris, the same is writtin for our instructioun,' And my Maister said, that 'Everie leirnit and wyise scribe bringis furth his tresour, baith thingis auld and thingis new.' And the Propheit Jeremye affirmis, that 'Everie realme and everie cytie that lykwyse offendis, as then did Jerusalem, sould lykewyse be punischit.' Why then that the factis of the ancient Propheittis, and the feirfull jugementis of God executed befoir us upoun the disobedient, appertene nocht unto this our aige, I neither see nor yit can understand. But now, to put end to this heid, my Lord, (said he,) the Propheittis of God hes nocht spairit to rebuke wickit kingis, alsweill in thair face as befoir the pepill and subjectis. Elischa[1010] feirit nocht to say to king Jehoram, 'What haif I to do with thee? Get thee to the Propheittis of thy [Father, and to the Propheittis of thy] Mother; for as the Lord of Hostis levis, in quhose sicht I stand, gif it wer nocht that I regaird the presens of Jehosaphat, the king of Juda, I wald nocht haif luikit toward thee, nor sene thee.' Plane it is, that the Propheitt wes ane subject in the kingdom of Israell, and yit how little reverence he gevis to the King, we heir. Jeremye the Propheit wes commandit to cry to the King and to the Quene, and to say, 'Behaif your selfis lawlie; execute justice and jugement; or ellis your carcageis salbe eassin to the heit of the day, and unto the froist of the nicht.' Unto Cononias, Sallum, and Zedechias, he speikis in speciall, and schawis into tham, in his publict sermoundis thair misserable endis; and thairfoir ye aucht nocht to think it strainge, my Lord, (said he,) albeit that the servandis of God mark the vice[1011] of Kingis and Quenis, evin als weill as of uther offendouris, and that because thair synnis be moir noisum to the Commounwelth, than ar the synnis of inferiour persounis." The moist pairt of this ressounyng, Secretour Lethingtoun leanit upoun the Maister of Maxwellis breist, who said, "I am almoist werie: I wald that sum uther wald ressoun in the chief heid, quhilk is nocht tuychit." Then the Erle of Mortoune, Chancellour, commandit Mr. George Hay to reassoun aganis Johne Knox, in the heid of Obedience dew unto Magistratis; who began so to do. Unto whom Johne Knox said, "Brother, that ye sall ressoun in my contrair I am weill content, because I know you boith ane man of leirnyng and of modestie: but that ye sall oppone your self in the treuth whairof,[1012] I suppoise, your awin conscience is no less perswaded than is mine, I can nocht weill approve; for I wald be sorie that I and ye suld be reputed to ressoun as two scolleris of Pythagoras, to schaw the quicknes of our ingyne, as it wer to ressoune on boith the pairtis. I protest heir befoir God, that whatsoevir I sustene, I do the same of conscience; yea, I dar no moir sustene ane propositioun knawin unto my self untrew, than that I dar teich false doctrine in the publict place: And thairfoir, Brother, gif conscience move you to oppone your self to that doctrine, whilk ye haif heard of my mouth in that maitter, do it bauldlie: it sall nevir offend me. But that ye sall be found to oppone[1013] your self unto me, ye being perswaidit in the same treuthe, I say yit agane, it pleisses me nocht; for thairin may be gritter inconvenient than either ye or I do considder for the present." The said Mr. George ansuerit, "That I wald oppone my self unto you as willing to impugn or confute that heid of doctrine, whilk nocht onlie ye, but monie utheris, yea, and I my self haif affirmit, far be it from me; for so sould I be found contrarious to my self. For my Lord Secretour knawis my jugement in that heid." "Marye!" said the Secretour, "ye ar the weall worst of the twa; for I remember weill your ressonyng whan the Quene wes in Caryke."[1014] "Weill," said Johne Knox, "seing, Brother, that God hes maid you to occupy the chyre of verittie, whairin, I assure, we will aggrie in all principall heidis of doctrine, lat it nevir be said that we disaggrie in disputatioun." Johne Knox wes moved thus to speik, because he[1015] understood moir of the craft than the other did. "Weill," said Lethingtoun, "I am sumwhat better provydeit in this last heid, then I wes in the uther twa. Mr. Knox, (said he,) yisterday we heard your jugement upoun the 13 to the Romanis; we heard the mynde of the Appossill weill opened; we heard the causses why God hes establissed Poweris upoun the earth; we heard the necessitie that mankynde hes of the same; and we heard the deutie of Magistratis sufficientlie declareit: But in two thingis I wes offendit, and I think sum mo of my Lordis that than wer present. The ane was, ye maid difference betwix the ordinance of God and the persounis that wer placeit in authoritie; and ye affirmed, that men mycht refuise[1016] the persounis, and yit nocht to offend againis Godis ordinance. This is the ane; the uther ye had na tyme to explane; but this methocht ye menit, that subjectis wer nocht bound to obey thair Princes gif thai commandit unlauchfull thingis; but that thai mycht resist thair Princes, and wer nocht ever bound to suffer." "In verie deid," said the uther, "ye haif rychtlie bayth markit my wordis, and understand my mynd; for of that same jugement I haif lang bene, and so yit I remane." "How will ye prove your divisioun and difference," said Lethingtoun, "and that the persoun placeit in authoritie may be resistit, and Godis ordinance nocht transgressit, seing that the Appossill says, 'He that resistis [the poweris,] resisteth the ordinance of God.'" "My Lord," said he, "the plane wordis of the Appossill makis the difference, and the factis of many approved be God, prove my affirmative. First, The Appossill affirmis, that the poweris ar ordanit of God, [for the preservation of quyet and peacebill men, and for the punischment of malefactours; quhairof it is plane, That the ordinance of God,][1017] and the power giffin unto man, is one thing, and the persone clad with the power or with the authoritie, is ane uther; for Godis ordinance is the conservatioun of mankynd, the punischment of vyce, the mentenyng of vertew, quhilk is in it self holie, just, constant, stable, and perpetuall. But men clad with the authoritie, ar commounlie prophane and unjust; yea, thai ar mutabill and transitorie, and subject to corruptioun, as God threitneth thame be his Prophet David, saying, 'I haif said, Ye ar godis, and everie one of you the sones of the Moist Heichest; but ye sall die as men, and the princes sall fall like utheris.' Heir I am assureit, that persounis, the saule and bodie of wyckit Princes, ar threitnit with death: I think, that so ye will nocht affirm is the authoritie, the ordinance and the power, whairwith God hes indeuit sik persounis; for as I haif said, as it is holie, so it is the permanent will of God. And now, my Lord, that the Prince may be resistit, and yit the ordinance of God nocht violatit, it is evident; for the peopill resistit Saule, when he had sworn be the leving God that Jonathan sould die. The peopill, (I say,) swair in the contrair, and delyverit Jonathan, so that ane hair of his heid fell nocht. Now, Saule wes the anoyntit King, and thai wer his subjectis, and yit thai so resisted him, that thai maid him no better than mansworne." "I doute," said Lethingtoun, "if in so doing the peopill did weill." "The Spreit of God," said the uther, "accuses thame nocht of onie cryime, but rather praisses thame, and dampnis the King, alsweill for his foolish vow and law maid without God, as for his crewell mynd, that so seveirlie wald haif punischit ane innocent man. But heirin I sall nocht stand: this that followis sall confirm the former. This same Saule commandit Abimelech and the Preistis of the Lord to be slane, becaus thay had committit tressoune, as he allegit, for intercommuning with David: His gaird and principall servandis walde nocht obey his unjust commandiment; but Doeg the flatterar put the Kingis creweltie to executioun. I will nocht ask your jugement, Whidder that the servandis of the King, in nocht obeying his commandiment, resisted God or nocht? or whidder Doeg, in murthering the Preastis, gaif obedience to ane just authoritie? for I haif the Spreit of God, speiking be the mouth of David, to assure me of the one alsweill as of the uther; for he, in his 52d Psalme, dampnis that fact as ane moist crewell murther; and affirmis, that God wald punisch, nocht onlie the commander, but the mercyles executour. And thairfoir, I conclude, that thai who ganestand his commandiment, resistit nocht the ordinance of God. "And now, my Lord, to ansueir to the place of the Appossill, who affirmis, 'That such as resistis the Power, resistis the ordinance of God;' I say, that the power in that place is nocht to be understande of the unjuste commandiment of men, but of the just power whairwith God hes armit his Magistratis and Lievtenentis to punische syn, and mentene vertew. As gif onie man sould interpryise to tak fra the handis of ane lauchful juge ane murderare, ane adulterar, or onie [uther] malefactour that be Godis law deserved deith, this same man resistit Godis ordinance, and procureit to him self vengeance and dampnatioune, because that he stayit Godis sworde[1018] to stryke. But so it is nocht, gif that men in the feir of God oppone[1019] thame selfis to the furie and blynd rage of Princes; for so thai resist nocht God, but the Devill, who abusis the swerd and authoritie of God." "I understand sufficientlie," said Lethingtoun, "what ye mene; and to the one pairt I will nocht oppone[1019] my self. But I doute of the uther. For gif the Quene wald command me [to] slay Johne Knox, because sche is offendit at him, I wald nocht obey hir. But, and sche wald command utheris to do it, or yit be ane collour of justice tak his lyffe fra him, I can nocht tell gif I be found to defend him aganis the Quene and aganis hir officiaris." "Under protestatioun," said the uther, "that the auditour think nocht that I seik favouris to my self,[1020] I say, my Lord, that gif ye be persuadeit of my innocency, and gif God hes giffin unto you sik ane power and credyt as mycht deliver me, and yit sufferit me to perisch, that in so doing ye soulde be cryminall and gyltie of my blude." "Prove that, and win the play," said Lethingtoun. "Weill, my Lord," said the uther, "remember your promeis, and I sail be schoirt of my probatioun. The Propheit Jeremey wes apprehendit be Preistis and Prophettis, (who wer ane pairt of the authoritie within Jerusalem,) and be the multitude of the peopill, and this sentence wes pronunceit aganis him, 'Thou sall dey the deith; for thou hes said, This hous salbe lyk Siloch, and this cytie salbe desolat without ane habitant.' The Princes heiring the uprore, come from the Kingis hous, and sit doune in jugement in the entrie of the new gait of the Lordis hous, and thair the Preistis find the Prophettis befoir the Princes, and befoir all the peopill, intendit thair accusatioun, in these wordis, 'This man is worthie to dye, for he hes propheissit aganis this cytie, as your eiris haif heard.' Jeremey ansuerit, 'That whatsoevir he had spokin proceidit from God; and thairfoir, (said he,) as for me, I am in your handis: do with me as ye think gude and rycht: But knaw ye for certane, that if ye put me to deith, ye sall surelie bring innocent blude upoun your saulis,[1021] and upoun this cytie, and upoun the habitatiounis[1022] thairof; for of treuth, the Lord hes send me unto you, to speik all these wordis.' Now, my Lord, gif the Princes and the hole peopill sould haif bene gyltie of the Propheittis blude, how sall ye or utheris be jugeit innocent befoir God, gif ye sall suffer the blude of sik as haif nocht deservit deith to be sched, when that ye may save it?" "The cases ar nothing lyke," said Lethingtoun. "And I wald learn," said the uther, "whairin the dissymilitude standis." "First," said Lethingtoun, "the King had nocht condampnit him to the deith. And nixt, the false Propheittis and the Preistis and the peopill accuseit him without ane caus, and thairfoir thai could nocht but be gyltie of his blude." "Nether of these," said Johne Knox, "fechtis aganis my argument; for albeit the King wes nether present, nor yit had condampnit him, yit wer the princes and cheif counsallouris thair sytting in jugement, who presentit the Kingis persoune and authoritie, heiring the accusatioune laid unto the chairge off the Propheit; and thairfoir he foirwairnis thame of the dainger, as befoir I said, to wit, that in case he soulde be condampnit, and so put to deith, that the King, the Counsell, and the whole cytie of Jerusalem, soulde be gyltie of his blude, becaus he had committit no cryme worthy of deith. And gif ye think, that thai souldo haif bene all cryminall onelie, becaus that thay all accuseit him, the plane text witnesses the contrair; for the princes defendit him, and so no doute did a greit pairt of the peopill; and yit he bauldlie affirmis, that thai soulde be all gyltie of his blude gif that he soulde be put to deith. And the propheit Ezechiell gifis the ressoune why all are guilty of ane commoune corruptioune, 'Becaus,' sayis he, 'I socht ane man amangis thame that soulde mak [up] the hedge, and stand in the gappe befoir me for the land, that I soulde nocht distroy it, but I fand none; thairfoir, haif I powrit my indignatioune upoun thame.' Heirof, my Lorde, (said he,) it is plaine, that God craveis nocht onlie that a man do no iniquittie in his awin persoune, but also that he oppone[1023] him self to all iniquitie, sa far furth as into him lyis." "Than will ye," said Lethingtoun, "mak subjectis to controlle thair prynces and reuleris." "And what harm," said the uther, "soulde the Commounewelth ressaif, gif that the corrupt effectiounis off ignorant reuleris wer moderatit, and so brydillit be the wisdome and discretioun of godlie subjectis, that thai soulde do wrang nor violence to no man?" "All this ressonyng," said Lethingtoun, "is nocht of the purpois; for we ressoune as gif the Quene soulde becum sik an ennemye to oure religioune, that sche soulde persecute it, and put innocent men to deith; whilk I am assureit sche nevir thocht, nor nevir will do. For gif I soulde see hir begin at that end, yea, gif I soulde suspect onie sik thing in hir, I soulde be also far fordwarte in that argument as ye or onie uther within this Realme: Bot thair is nocht sik ane thing. Oure questioune is, Whidder that we may and aucht to suppres the Quenis Messe? Or whidder hir Idolatrie salbe laid to our chairge?" "What ye may," said the uther, "be force, I disput nocht; bot what ye may and aucht to do be Godis express commandiment, that I can tell. Idolatrie aucht nocht [only] to be suppressit, but the idolater aucht to dey the deith, unless that we will accuse God." "I knaw," said Lethingtoun, "the idolater is commandit to dey the deith; but be whome?" "Be the peopill of God," said the uther; "for the commandiment wes gevin to Israell, as ye may reid, 'Heir, Israell,' sayis the Lorde, 'the statutis and the ordinancis of the Lord thy God,' &c. Yea, ane [commandment] wes gevin, That gif it be heard that idolatrie is committit in onie ane cytie, inquisitioune salbe taikin; and gif it be founde trew, that than the whole bodie of the peopill sall aryse and destroy that cytie, spairing in it nether man, woman, nor chylde." "But thair is no commandiment gevin to the peopill," said the Secretour, "to punisch thair King gif he be ane idoliter." "I find no moir privilege grantit unto Kingis," said the uther, "be God, moir than unto the peopill, to offend Godis majestie." "I grant," said Lethingtoun; "but yit the peopill may nocht be jugeis unto thair King to punisch him, albeit he be ane idolater." "God," said the uther, "is the Universall Judge, alsweill unto the King as to the peopill; so that what his worde commandis to be punischit in the one, is nocht to be absolved in the uther." "We agree in that," said Lethingtoun; "but the peopill may nocht execute Godis jugement, but man leif it unto him self, who will either punische it be deith, be war, be emprisounment, or be sum uther plaigis."[1024] "I knaw the last pairt of your ressoune," said Johne Knox, "to be trew; but for the first, to wit, that the peopill, yea, or ane pairt of the peopill may nocht execut God jugementis aganis thair King, being ane offender, I am assureit ye haif no uther warrand except your awin imaginatioun, and the opinioune of sik as moir feir to offend princes than God." "Why say ye so?" said Lethingtoun, "I haif the jugementis of the most famous men within Europe, and of sik as ye your self will confes boith godlie and leirnit." And with that he callit for his paperis, quhilk produceit be Mr. Robert Maitland,[1025] he began to reid with greit gravitie the jugementis of Luther, Melanchton, the myndis of Bucer, Musculus, and Calvin, how Christianis soulde behaffe thame selffis in tyme of persecutioun: yea, the Buik of Baruch wes nocht omittit with this conclusioune.[1026] "The gathering of these thingis," said he, "hes coist moir travell, than I tuik this sevin yearis in reiding of anie commentareis." "The moir pitie," said the uther, "and yit, what ye haif proffeitit your awin cause, let utheris juge. But as for my argument, I am assureit, ye haif infirmit it nothing; for your first two witnesses speik aganis the Anabaptistis, who deny that Christianis soulde be subject to magistratis, or yit that is lauchfull for ane Christiane to be ane magistrate; quhilk opinioune I no less abhore than ye do, or onie uther that levis do. The uthers speik of Christiane subjectis unto tyrantis and infidellis, so dispersed that thai haif no uther force but onlie to sobbe to God for delyverance. That sik indeid sould haisard onie farder than these godlie men willis thame, I can nocht haistellie be of counsell. But my argument hes ane uther grounde; for I speik of the peopill assembled togidder in one bodie of ane Commounewelth, unto whome God hes gevin sufficient force, nocht onlie to resyst, but also to suppres all kynde of opin idolatrie: and sik ane peopill, yit agane I affirme, ar bound to kepe thair land clene and unpollutit. And that this my devissioune sall nocht appeir strange unto you, ye sall understand, that God requyreit one thing of Abrahame and of his seid, when he and thay wer strangeris and pilgremes in Egipte and Canaan; and ane uther thing requyrit he of thame, when thay wer delyverit fra the boundage of Egipt, and the possessioune of the land of Canaan grantit unto thame. At the first, and during all the tyme of thair boundage, God craveit no moir but that Abraham soulde nocht defyle himself with idolatrie. Nether wes he, nor yit his posterittie commandit to distroy the idollis that wer in Canaan or in Egypt. But when God gaif unto thame the possessioune of the land, he gaif unto thame this strait commandiment, 'Bewar that you mak league or confyderacye with the inhabitantis of this land: gif nocht thy sonnis unto thair dochteris, nor yit gif thy douchteris unto thair sonnis. But this sall ye do unto thame, cut downe thair grovis, destroy thair imageis, brek doune thair altaris, and leif thou no kynde of remembrance of those abominatiounis, whilk the inhabitantis of the land useit befoir: for thou art ane holie peopill unto the Lorde thy God. Defyle nocht thy self, thairwith, with thair goddis.' "To this same commandiment, I say, are ye, my Lordis, and all sik as haif professit the Lorde Jesus within this Realme bound. For God hes wrocht no less myrakill upoun you, baith spirituall and corporall, than he did unto the carnell seid of Abraham. For in what estait your bodyis, and this pure Realme wes, within this sevin yeir, your selfis can nocht be ignorant: You and it wer boith in boundage of ane strange natioun; and what tyrrantis rang over your conscience, God perchance may lat you feill, becaus that ye do nocht rychtlie acknawlege the benefit ressavit. When oure pure Bretherin befoir us gave thair bodeis to the flamis of fyre, for the testimonie of the treuthe, and when skairslie coulde ten be founde into ane contrie, that rychtlie knew God, it had bene folishnes to haif craveit ether of the Nobillitie, or of the meane Subjectis, the suppressing of Idolatrie; for that had beene no thing but to haif exponeit the sempill scheip in ane prey to the woulves. But sen that God hes multipleyit knawlege, yea, and hes gevin the victorie to his treuthe, evin in the handis of his servandis, gif ye suffer the land agane to be defyleit, ye and your Princess sall boith drink the coupe of Godis indignatioun, sche for hir obstinat abydeing in manifest idolatrie, in this grit lycht of the Evangill of Jesus Chryste, and ye for your permissioune and mentenyng hir in the same."[1027] Lethingtoun said, "In that poynt we will nevir agree; and whair find ye, I pray you, that evir onie of the Prophettis or of the Appossillis taucht sik ane doctrine, that the peopill soulde be plaigit for the idolatrie of the prince; or yit, that the subjectis mycht suppres the idolatrie of thair rewleris, or punisch thame for the same?" "What wes the commissioune giffin to the Appossillis," said he, "my Lorde, we knaw: it wes to preche and plant the Evangill of Jesus Chryste, whair darkness affoir had dominioune; and thairfoir it behuifit thame, first to lat thame see the lycht befoir that thay soulde will thame to put to thair handis to suppress idolatrie. What preceptis the Appossillis gaif unto the faythfull in perticular, other than that thai commandit all to fley frome idolatrie, I will nocht affirme: But I find two thingis quhilk the faithfull did; the one wes, thay assisted thair preichouris, evin aganeis the reuleris and magistrates; the other wes, thay suppressit idolatrie whairsoever God gaif unto thame force, asking no leif at the Empriour, nor of his deputtis. Reid the Ecclesiasticall Historie, and ye sall find cxampill sufficient. And as to the doctrine of the Prophettis, we knaw thay wer interpretouris of the law of God; and we knaw thay spak alsweill to the kingis as to the peopill. I reid that nether of boith wald heir thame; and thairfoir come the plaig of God upoun boith. But that thai more flatterit Kingis than that thay did the peopill, I can nocht be persuadit. Now, Godis lawis pronunces deith, as befoir I haif said, to idolateris withoute exceptioune of onie persoune: Now, how the Propheittis coulde rychtlie interpret the law, and schew the causes of Godis jugementis, quhilk evir thay threitned soulde follow idolatrie, and for the rest of abominatiounis that accumpaney it, for it is nevir alone; but still corrupt religioune bringis with it ane fylthie and corrupt lyfe: How, I say, the Propheittis coulde reprove the vyces, and nocht schaw the peopill thair dewtie, I understand nocht; and thairfoir I constantlie beleif that the doctrine of the Prophettis wes so sensible, that the Kingis understude thair awin abhominatiounis, and the peopill understude what thay aucht to haif done, in punisching and repressing thame. But becaus that the moist pairt of the pepill wer no less rebellious unto God than wer thair princes, thairfoir the ane and the uther conveineit aganis God and aganis his servandis. And yit, my Lord, the factis of sum Propheittis ar so evident, that thairof we may collect what doctrine thay taucht; for it war no small absurdity to affirme that thair factis soulde repugn to their doctrine." "I think," said Lethingtoun, "ye meane of the historie of Jehu. What will ye prove thairby?" "The cheif heid," said Johne Knox, "that ye deny, to wit, That the Propheittis nevir taucht that it appertenit to the peopill to punisch the idolatrie of thair Kingis; the contrair whairof I affirm: And for the probatioun, I am reddie to produce the fact of ane Propheit; for ye knaw, my Lord, said he, that Eliseus send one of the childrene of the Propheittis to anoynt Jehu, who gaif him in commandiment to destroy the hous of his maister Achab for the idolatrie commitit be him, and for the innocent blude that Jesabell his wyckit wyff had sched: quhilk he obeyit, and pat in full execution; for the quhilk God promessit unto him the stabillatie of the kingdom to the fourt generation. Now, said he, heir is the fact of ane Propheit, that proveis that subjectis wer commandit to execute jugementis upoun thair King and Prince." "Thair is eneuch," said Lethingtoun, "to be ansuerit thairto; for Jehu wes ane King befoir he pat onie thing in executioun; and besydis this, the fact is extraordinaire, and aucht nocht to be imitat." "My Lord," said the uther, "he wes ane meir subject, and no King whan the Propheittis servand came unto him; yea, and albeit that his fellow capitanis, heiring of the message, blew the trumphet, and said, 'Jehu is king;' yit I doute nocht, but Jesabell boith thocht and said, 'He wes ane traitour;' and so did monie utheris that wer in Israell and in Samaria. And as tuiching that ye allege, that the fact wes extraordinarie, and is nocht to be imitat, I say, that it had ground of Godis ordinary jugement, whilk commandis the idolater to dey the deith; and, thairfoir, I yit agane affirme, that it is to be imitat of all those that prefferis the true honour, the true worschip and glorie of God, to the affectiounis of flesch, and of wickit Princes."[1028] "We ar nocht bound to imitat extraordinarie exampillis," said Lethingtoun, "unles we haif the lyke commandiment and assurance." "I grant," said the uther, "gif the exampill repugn to the law; and gif ane avaricious and deceitfull man wald borrow [gold,] silver, rayment, or [ony] uther necessaris from his nychtbour, and withhauld the same, alledging, that so thay mycht do and nocht offend God, because that the Iseraellitis did so to the Egiptianis at thair depairtour furth of Egipt. The exampill served to no purpoise unles that thai coulde produce the lyke cause, and the lyke commandiment that the Iseraellitis had, and that because thair fact repugnit to this commandiment of God, 'Thou sall nocht steill.' But whair the exampill aggreis with the law, and is, as it wer, the executioun of Godis jugementis expressit in the same, I say, that the exampill approved of God standis to us in place of a commandiment: for, as God of his natour is constant, immutable, sa can he nocht dampne in the aigis subsequent, that whilk he hes approvit in his servandis befoir us. But in his servandis befoir us, He be his awin commandiment hes approvit, that subjectis hes nocht onlie distroyit thair Kingis for idolatrie, but also hes ruitit out thair hoill posteritie, so that none of that race wes left efter to impyre above the peopill of God." "Whatsoevir thai did," said Lethingtoun, "wes done at Godis commandiment." "That fortifeis my argument," said the uther; "for be Godis commandiment he approvit, that subjectis punish thair Princes[1029] for idolatrie and wickitness be thame committit." "We haif nocht the lyke commandiment," said Lethingtoun. "That I deny," said the uther; "for the commandiment, 'The idolater sall dey the deith,' is perpetuall, as [ye] your self hes grantit: You douttit onlie who sould be executouris againis the King; and I said the peopill of God, and hes sufficientlie provin, as I think, that God hes raissit up the peopill, and by his Propheit hes anoyntit ane King to tak vengeance upoun the King, and upoun his posteritie. Quhilk fact, God sen that tyme hes nevir retreittit; and, thairfoir, to me it remanis for ane constant and cleane commandiment to all the peopill professing God, and haifing the power to punisch vyce, what thay aucht to do in the lyke caise. Gif the peopill had interprysit onie thing without Godis commandiment, we mycht haif doutit whidder thai had done weill or evill; but seing that God did bring the execution of his law agane in practice, efter that it wes cum in oblivioun and contempt, what ressonable man can doute now of Goddis will, unles we will doute of all thingis quhilk God renewis nocht unto us be miracallis, as it wer from age to age. But I am assureit, that the ansuer of Abraham unto the riche man, who being into hell, desyreit that Lazarus, or sum of the deid, sould be send unto his bretherin and freindis, to foirwairne thame of his incredable [pane and] tormentis, and that thay sould behaif thame selfis, so that thai sould nocht cum in that place of torment: the ansuer, I say, gevin unto him, sall confound sik as craif farder approbatioun of Godis will then is alreddy expressit within his holie Scriptouris; for Abraham said, 'Thay haif Moyses and the Propheittis, whome gif thay will nocht beleif, neither will thay beleif albeit that one of the deid sould ryise.' Evin so, I say, my Lord, that sik as will nocht be taucht what thay aucht to do, be commandiment of God anis gevin, and anis put in practice, will nocht beleif nor obey, albeit that God sould send angellis from hevin to instruct that doctrine." "Ye haif but produceit ane exampill," said Lethingtoun. 2 PARALI.2[1030] "One sufficeth," said the uther; "but yit, God be praissit, we lack nocht utheris; for the whole peopill conspyreit aganis Amasiath king of Juda, efter that he had turnit away from the Lord, followit him to Lachess and slew him, and tuik Uziah and anoyntit him king in steid of his father. The peopill had nocht altogidder forgottin[1031] the league and covenant quhilk wes maid betwix thair king and thame, at the inauguratioun of Joash, his father, to wit, 'That the King and the peopill sould be the peopill of the Lord,' and than sould thai be his faythfull subjectis: From the quhilk convenant, whan that first the father, and efter the sonne declynit, thai wer boith punischit to the deith, Joash be his awin servandis, and Amasias be the whole peopill." "I doubt," said Lethingtoun, "whidder thay did weill or nocht." "It salbe free for you," said the uther, "to doubt as ye pleis; but whair I find executioun according to Godis lawis, and God him self nocht to accuse the doaris, I dar nocht doubt of the equittie of thair cause. And farder, it appeiris unto me, that God gaif sufficient approbatioun and allowance to thair fact; for he blissit thame with victorie, peace, and prosperitie, the space of fifty-two yeiris thairafter." "But prosperitie," said Lethingtoun, "does nocht alwayis prove that God approveis the factis of men." "Yis," said the uther; "when the factis[1032] of men aggrie with the law of God, and ar rewairdit according to Godis awin promeise, expressit in his law, I say, that the prosperitie succeiding the fact is moist infallable assurance that God hes approvit that fact. Now so it is, that God hes promeissit in his law, that when his peopill sall exterminat and destroy sik as declyne from him, that he will bliss thame, and multipley thame, as he hes promeissit unto thair fatheris. But so it is, that Amasias turneit fra God; for so the text do witness; and plane it is the peopill slew thair king; and lyke plane it is, that God blissit thame: Thairfoir, yit agane conclude I, that God approvit thair fact, in so far as it wes done according to his commandiment, wes blissit according to his promeise." "Weill," said Lethingtoun, "I think nocht the ground sa sure as I durst builde my conscience thairupoun." "I pray God," said the uther, "that your conscience haif no worse ground than is this, when soevir ye sall begin that lyke work whilk God in your awin eis hes alreddie blessit. And now, my Lord, (said he,) I haif but one exampeill to produce, and than I will put [an] end to my ressonying, becaus I wearie langer to stand." (Commandiment wes gevin that he sould sytt doune; but he refuissit it, and said, "Melancholius[1033] ressouns wald haif sum myrth intermixed.") "My last exampill, (said he,) my Lord, is this:—Uzzias the King, nocht content of his royal estait, malepeirtlie tuk upoun him to enter within the temple of the Lord, to burne incense upoun the alter of incense; 'And Azarias the preist went in efter him, and with him fourscore preistis of the Lord, vailzeant men, and thay withstude Uzzias the king, and said unto him, It pertenith thee nocht, Uzzias,[1034] to burne incense unto the Lord, but to the preistis, the sonnis of Aaroune, that ar consecratit to offer incense: Go furth of the sanctuary, for thou hes transgressit, and you sall haif no honour of the Lord God.' Heirof, my Lord, I conclude, that subjectis nocht onlie may, but also aucht to withstand and resist thair princes, whensoever thay do onie thing that expreslie repugnis to God, his law, or holie ordinance." "Thay that withstude the King," said Lethingtoun, "wer nocht sempill subjectis, but wer the Preistis of the Lord, and figoureis of Chryste, and sik preistis haif we none this day, to withstand Kingis gif thay do wrang." "That the Hye Preist wes the figour of Chryste," said the uther, "I grant: but that he wes nocht ane subject, that I deny. For I am assureit, that he in his priestheid had no prerogative above those that had passit befoir him. Now, so it is, that Aaroune wes subject unto Moyses, and callit him his Lord. Samuell, being boith propheit and preist, subject him self to Saule, eftor he wes inaugurat of the peopill. Sadock bowit befoir David; and Abiathar wes depossit frome the preistheid be Salamoune, quhilkis all confessit thame selfis subjectis to the Kingis, albeit that thairwith thei ceissit nocht to be the figouris of Christe. And whairas ye say, that we haif no sik preistis this day, I mycht answer, that nether haif we sik Kingis this day as than wer annoyntit at Godis commandiment, and sat upoun the sait of David, and wer no les the figour of Chryste Jesus in thair juste administratioun, then wer the preistis in thair appoyntit office: and sik Kingis, I am assureit, we haif nocht now moir than that we haif sik preistis: for Chryste Jesus being annoyntit in our natour, of God his Father, both King, Priest, and Prophet, hes put an end to all externall unctioune. And yit, I think, ye will nocht say, that God hes now diminissit his graceis for those whome he appoyntis ambassadouris betwix him and his peopill, [more] than that he dois from kingis and princes; and thairfoir, why that the servandis of Jesus Chryste may not also justlie withstand kingis and princes, that this day no less offendit Godis majestie than Uzzias did, I see nocht, onless that ye will say, that we, in the brychtnes of the Evangill, ar nocht sa straitlie bound to regaird Godis glorie, nor yit his commandimentis, as wer the fatheris that leiffit under the dark schaddowis of the Law." "Weill," said Lethingtoun, "I will dip no farder in that heid. But how resisted the Preistis the King? Thai onelie spak unto him without farder violence intendit." "That thay withstude him," said the other, "the text assureis me; but that thay did nothing but speik, I can nocht understand; for the plane text affirms the contrair, to wit, that thay caused him haistilie to depairt frome the sanctuarie, yea, and that he wes compellit to depairt: quhilk maner of speiking, I am assureit in the Hebrew toung impoirtis uther thing than exhoirting, or commanding by worde." "Thay did that," said Lethingtoun, "efter that he wes espyit leaprous." "Thay withstude him hefoir," said the other; "but yit thair last fact confermes my propositioune so evidentlie, that sik as will oppone thame unto it, moist neidis oppone thame unto God; for my assertioun is, that kingis haif no previlege moir than has the peopill to offend Godis majestie; and gif that so thay do, thay ar no moir exempted from the punischment of the law than is onie uther subject; yea, and that subjectis may nocht onlie lauchfullie oppone thame selfis to thair kingis, whensoevir thay do onie thing that expressedlie repugnes to Goddis commandiment, but also that thay may execute jugement upoun thame according to Goddis law; so that [if] the king be ane murtherar, adulterar, or idolater, he soulde suffer according to Godis law, nocht as ane king, but as ane offender, and that the peopill may put Godis lawis in executioune, this Historie cleirlie proveis: for how soon that the leprosie appeirit[1035] in his foirheid, he wes nocht onelie compellit to depairt oute of the sanctuarie, but also he was removeit frome all publick socyetie and administratioune of the kingdome, and wes compellit to dwell in ane house ane pairt, evin as the law commandit, and gat no grytter privilage in that cais than onie uther of the peopill soulde haif done; and this wes executit be the peopill; for it is no doute mo wer witnesses of his leprossie than the preistis allone. But we fynd none oppone thame selfis to the sentence of God pronounced in his law aganis the leprouse; and thairfoir, yit agane say I, that the peopill aucht to execute Goddis law evin aganis thair princes, when that thair oppin crymes be Godis law deserve deith, but especialie when thay ar sik as may infect the rest of the multitude. And now, my Lordis, (said he,) I will ressoune no langer, for I haif spokin moir than I intendit." "And yit," said Lethingtoun, "I can nocht tell what can be concludit." "Albeit ye can nocht," said the uther, "yit I am assureit what I haif provin, to wit:— "1. That subjectis haif delyverit ane innocent frome the handis of thair King, and thairintill offendit nocht God. "2. That subjectis haif refuseit to stryke innocentis whan ane King commandit, and in so doing denyit no just obedience. "3. That sik as struck at the commandiment of the King befoir God wer reputed murtheraris. "4. That God hes nocht onlie of ane subject maid ane King, but also hes airmit subjectis aganis thair naturall Kings, and commandit thame to tak vengence upoun thame according to his law. "And, last, That Godis pepill hes executit Godis law aganis thair King, having no farther regaird to him in that behalf, than gif he had bene the moist simpill subject within this Realme. "And thairfoir, albeit ye will not understand what sould be concludeit, yit I am[1036] assureit that nocht onlie Goddis pepill [may], but also, that thai ar bounde to do the same whair the lyke crymes ar committit, and when he gevis unto thame the lyke power." "Weill," said Lethingtoun, "I think ye sall nocht haif monie leirnit men of your oppinioun." "My Lord," said the uther, "the treuthe ceisses nocht to be the treuthe, howsoevir it be that men [either] misknaw it, or yit ganestand it. And yit, (said he,) I praise my God, I lack nocht the consent of Godis servandis in that heid." And with that he presentit unto the Secretour the Apologie of Magdeburgh;[1037] and willit him to reid the names of the Mynisteris who had subscribed the defence of the Toune to be ane moist juste defence; and thairwith addit, "That to resist ane tyrant, is not to resist God, nor yit his ordinance." Whilk when he had read, he scripped and said, "Homines obscuri."[1038] The uther ansuerit, "Dei tamen servi."[1039] And [so] Lethingtoun arose and said, "My Lordis, ye haif hard the ressounis upoun boith pairteis: it becumis you now to decyde, and [to] put ane ordour unto preicheouris, that thay may be uniforme in doctrine. May we, think ye, tak the Queenis Messe frome hir?" Whille that sum began to geif thair voittis, for sum wer appoyntit, as it wer, leaderis to the rest, Johne Knox said, "My Lordis, I suppois that ye will nocht [do] contrair to your [Lordships] promeis, maid to the whole Assemblie, whilk wes, That nothing soulde be voited in secreit, till that the first all maitteris soulde be debaittit in publict, and that than the voittis of the whole Assemblie sould put an end to the controversie. Now haif I onelie sustenit the argument, and haif rather schawin my conscience in moist simpill maner, than that I haif insystit upoun the force and vehemence of onie ane argument: And thairfoir I, for my pairt, utterlie disassent frome all voitting, till that the whole Assemblie haif hard the propositiounis and the ressounis of boith pairteis. For I unfeinyeitlie acknawlege, that monie in this cumpanie ar moir abill to sustene the argument than I am." "Think ye it reasonable," said Lethingtoun, "that sik ane multitude [as] ar now convenit, soulde ressoune and voit in these heidis and matteris that concerne the Quenis Majesties awin persoune and effairis?" "I think," said the uther, "that whatsoevir soulde bind, the multitude soulde heir, unless that thai haif resignit thair power unto thair Commissioneris, whilk thai haif nocht done, sua far as I understand; for my Lord Justice-Clark heard thame with ane voice say, That in no wayis wald thai consent that onie thing soulde ether here be voited or concludit." "I can nocht tell," said Lethingtoun, "[if] that my Lordis that be heir present, and that beir the burding of sik maitteris, soulde be bounde to thair will. What say ye, (said he,) my Lordis? Will ye voit in this maitter, or will ye nocht voit?" Efter lang ressonyng, sum that wer maid for the purpois said, "Why may nocht the Lordis voit, and than schaw unto the Kirk whatsoevir is done?" "That appeiris to me," said Johne Knox, "nocht onlie ane backwart ordour, but also ane tyrranie usurpeit upoun the Kirk: But for me, do as ye list, (said he,) for as I ressoune, so I voit; yit protesting as befoir, that I dissent frome all voiting, till that the hoill Assemblie understand alsweill the questiounis as the ressonyngis." "Weill," said Lethingtoun, "that can nocht be done now, for the tyme is spent; and thairfoir, my Lorde Chanceler, (said he,) ask ye the voittis, and tak [be course] everie ane of the Mynisteris, and ane of us." MR. JOHNE DOUGLAS RECTOUR. And so wes the Rectour of Sanctandrois[1040] commanded first to speik his conscience; who said, "I reffer, to the Superintendant of Fyffe, for I think we ar boith in one jugement; and yit, (said he,) gif ye will that I speik first, my conscience is this, That gif the Quene oppone hir self to oure religioun, whilk is the onelie trew religioun, that in that caise the Nobillitie and Estaitis of this Realme, professouris[1041] of the trew doctrine, may justlie oppone thame selffis unto hir. But as concernyng hir awin Messe, I knaw it is idolatrie, but yit I am nocht yit resolved, whidder that be violence we may tack it frome hir or nocht." The Superintendant of Fyffe[1042] said, "That same is my conscience." And so affirmit sum of the Nobillitie. But utheris voitted frankley, and said, "That as the Messe wes abominatioun, so wes it juste and rycht that it soulde be suppressit;[1043] and that in so doing, men did no moir wrong to the Quenis Majestie than thay that soulde be force tak frome hir ane poysonit coupe when sehe wes going to drink it." MR. JOHN CRAIG. At last, Mr. Johne Craig,[1044] fellow-minister with Johne Knox in the Kirk of Edinburgh, wes requyreit to gif his jugement and vote, who said, "I will glaidlie schaw unto your Honouris what I understand; but I gritlie doubt whidder my knawlege and conscience sall satisfy you, seing that ye haif heard so monie ressounis and ar so lyttil moved be thame. But yit I sall nocht conceill from you my jugement, adhering first to the protestatioun of my Brother, to wit, That our voitting prejudge nocht the lybertie of the Generall Assembly. I wes, (said he,) in the Universitie of Bononia,[1045] in the yeir of God 1554,[1046] whair, in the place of the Blak-Freiris of the same toune, I saw in the tyme of thair Generall Assemblie this Conclusioun set furth: This same I hard ressoned, determined, and concludit:— Conclusio. "Principes omnes, tam supremi, quam inferiores, possunt et debent reformari, vel deponi per eos, per quos eliguntur, confirmantur, vel admittuntur ad officium, quoties a fide præstita subditis per juramentum deficiunt: Quoniam relatio juramenti subditorum et principum mutua est, et utrinque æquo jure servanda et reformanda, juxta legem et conditionem juramenti ab utraque parte facti."
"That is, All Reuleris, be thay supreame or be thay inferiour, may and aucht to be reformed or deposed be thame be whom thay ar chosin, confirmed, or admitted to thair office, as oft as thay brak that promeis maid be the oath to thair subjectis: Because that thair Prince is no less bound be oath to the subjectis, then is the subjectis to thair Princeis, and thairfoir aucht to be keipit and reformed equallie, according to the law and conditioun of the oath that is maid of other partie."
"This Conclusioun, my Lordis, I heard sustenit and concludit, as I haif said, in ane moist notabill auditour. The sustenar wes ane leirnit man, M. Thomas de Finola, the Rectour of the Universitie, ane man famous in that cuntrie. Magister Vincentius de Placentia, affirmed the Conclusioun to be moist true and certane, agreable boith with the law of God and man. The occasioun of this Disputatioun and Conclusioun, wes ane certene disordour and tyrranie that wes attempit be the Paipes Governouris, who began to mak innovationis in the cuntrie aganis the lawis that wer befoir establischit, alledging thame selfis nocht to be subject to sik lawis, be ressoune that thay wer nocht institute be the peopill, but be the Paip, who wes King of that cuntrie; and, thairfoir thay, haifing full commissioun and authoritie of the Paip, mycht alter and change statuteis and ordinanceis of the cuntrie, without all consent of the peopill. Aganis this [thair] usurped tyrranie, the leirnit and the peopill opponcit thame selffis opinlie: and when that all ressounis whilk the Paipis governouris could allege wer heard and confuted, the Paip him self wes fane to tak up the maitter, and to promeis to keip nocht onlie the lybertie of the peopill, but also that he sould neither abrogat[1047] onie law [or] statute, neither yit mak onie new law without thair awin consent. And, thairfoir, my Lord, (said he,) my vote and consience is, that Princes ar nocht onlie bound to keip lawis and promeisses to thair subjectis, but also, that in caise thai faill, thay justlie may be deposeit; for the band betwix the Prince and the Peopill is reciproce."
Then start [up] ane claw-back of that corrupt Court, and said, "Ye wat nocht what ye say; for ye tell us what wes done in Bononia; we ar ane kingdome, and thai ar but ane Commounwelth."
"My Lord," said he, "my jugement is, that everie kingdom is, or at leist, sould be ane Commounwelth, albeit that everie Commounwelth be nocht ane kingdom; and, thairfoir, I think, that in ane kingdom no less dylligence aucht to be taikin, that lawis be nocht violatit, than is [in] ane Commounwelth; because that the tyrranie of Princeis who continwallie ring[1048] in ane kingdom, is moir hurtfull to the subjectis, than is the misgovernment of those that from yeir to yeir ar chaingit in fre Commounwelthis. But yit, my Lordis, to assure you and all utheris farder, that heid wes disputed be the utermoist; and than, in the end, it was concludit,[1049] that thay spak nocht of sik thingis as wer done in diverse kingdomis and natiounis be tyrranie and negligence of peopill. 'But we conclude,' said thai, 'what aucht to be done in all Kingdomis and Commounwelthis, according to the law of God, and unto the just lawis of man. And gif be the negligence of the peopill, or be tyrranie of Princes, contrair lawis haif bene maid, yit may that same peopill, or thair posteritie, justlie craif all thingis to be reformed,[1050] according to the originall institutioun of Kingis and Commounwelthis: and sik as will nocht [do] so, deserve to eit the frute of thair awin folischnes.'"
Maister James Makgill,[1051] than Clark of Register, persaifing the voittis to be different, and heiring the bauld plainess of the foirsaid servand of God, said, "I remember that this same questioun wes lang debaittit aneis befoir this in my house, and thair, be ressoune that we wer nocht all of ane mynd, it wes concludit, that Mr. Knox sould in all our names haif writtin to Mr. Calvin for his jugement in the contraversie."
"Nay," said Mr. Knox, "my Lord Secretour wald nocht consent that I sould wrytte, alleging, that the grittest weycht of the ansuer stude in the narrative, and thairfoir [promeisit that] he wald wryte, and I sould sey it. But when, (said he,) that diverse tymes I requyreit him to remember his promeis, I fand no thing but delay."
Whairto the Secretour did ansuer, "True it is, I promeist to wryte, and true it is, that diverse tymeis Mr. Knox requyreit me so to do. But when I had moir deiplie consydderit the weycht of the maitter, I began to find mo douttis than that I did befoir, and this one amangis utheris, How I durst, I being ane subject, and the Quenis Majesties Secretarie,[1052] tak upoun me to seik resolutioun of contraverseyis depending betwix hir Heyness and hir subjectis, without hir awin knawlege and consent." Than wes thair ane acclamatioun of the claw-backis of the Courte, as if Apollo had gevin his response: It wes wyselie and faythfullie done.
"Weill," said Johne Knox, "let warldlie men praise warldlie wisdome so heichlie as thay pleise, I am assureit, that be sik shiftis, idolatrie is mentenit, and the treuth of Jesus Chryste is betrayit, whairof God one day will be revengit." At this, and the lyke scherpnes, monie offendit, the voitting ceissit, and everie factioun began planelie to speik as effectioun moveit thame.
Johne Knox in the end wes commandit yit to wryte to Mr. Calvin, and to the leirnit in uther Kirkis, to knaw thair jugementis in that questioune; quhilk he refuissit, schawing his ressoun, "I myself am nocht onlie fullie resolved in conscience, but also I haif heard the jugementis in this, and all uther thingis that I haif affirmit within this Realme, of the moist godlie and moist leirnit that be knawin in Europe. I come nocht to this Realme without thair resolutioun; and for my assurance I haif the hand wrytingis of monie; and, thairfoir, gif I sould [now] move the same questioun agane, what sould I do uther, but either schaw my awin ignorance and forgetfulness, or ellis inconstancey: And, thairfoir, it may pleise you to appardoune me, albeit I wryte nocht. But I will teich you the surer way, whilk is [this], that ye wryte and complayne upoun me, that I teich publictlie and affirme constantlie sik doctrine as offendis you, and so sall ye knaw thair plane myndis, and whidder that I and thay aggrey in jugement or nocht."
THE END OF THE RESSONYNG BETWIX JOHN KNOX AND THE SECRETOUR IN JUNE 1564.
Diverse said the offer wes gude; bot no man wes founde that wald be the secretour. And so did that Assemblie in lang ressonyng brek up. Efter the whilk tyme, the mynisteris, that wer callit preceissit, wer haldin of all the Courteouris as monstouris.
In all that tyme[1053] the Erle of Murray wes so formed[1054] to Johne Knox, that nowther be word nor write wes there ony communicatioun betwix thame.[1055]
