From that day forward, the courage of many was dejected. With great difficulty could men be retained in the town; yea, some of the greatest estimation determined to abandon the enterprise. Many fled away secretly, and those that did abide—a very few excepted—appeared destitute of counsel and manhood.... Thus we continued from Wednesday, the last of October, until Monday the fifth of November, never two or three abiding firm in one opinion for the space of twenty-four hours.... Upon the last-named day, the French made an early sally from Leith, for the purpose of kepping[148] the victuals which should have come to us. We being troubled amongst ourselves, and divided in opinions, were neither circumspect when they did ish,[149] nor did we follow with such expedition as had been meet for men that would have sought our advantage....
Maitland of Lethington joins the Lords of the Congregation.
William Maitland of Lethington, younger, Secretary to the Queen, perceiving himself not only to be suspected as one that favoured our part, but also to stand in danger of his life if he should remain amongst so ungodly a company, surrendered himself to Master Kirkaldy, Laird of Grange. He, coming to us, exhorted us to constancy, assuring us that there was nothing but craft and deceit in the Queen. He travailed exceedingly to keep the Lords together, and most prudently laid before their eyes the dangers that might ensue upon their departing from the town. But fear and dolour had seized the hearts of all, and they could admit no consolation.
The Earl of Arran, and Lord James, offered to abide, if any reasonable company would abide with them. But men continued to steal away, and the wit of man could not stay them. Yea, some of the greatest determined plainly that they would not abide. The Captain of the Castle, then Lord Erskine, would promise us no favours, but said he must needs declare himself friend to those that were able to support and defend him. When this answer was given to the Lord James, it discouraged those that before had determined to have abided the uttermost, rather than abandon the town, had but the Castle stood their friend. But the contrary being declared, every man consulted his own safety. The complaint of the brethren within the town of Edinburgh was lamentable and sore. The wicked, too, began to spue forth the venom which lurked in their cankered heart....
The Retreat from Edinburgh.
It was finally agreed to withdraw from Edinburgh; and, to avoid danger, it was decided that the forces should depart at midnight. The Duke made provision for his ordnance, and caused it to be sent before; but the rest was left to the care of the Captain of the Castle, who received it, both that of the Lord James, and that of Dundee. The despiteful tongues of the wicked railed upon us, calling us traitors and heretics: every one provoked the other to cast stones at us. One cried, "Alas, if I might see;" another, "Fie, give advertisement to the Frenchmen that they may come, and we shall help them now to cut the throats of these heretics." And thus, as the sword of dolour passed through our hearts, the cogitations and former determinations of many hearts were then revealed. We would never have believed that our natural countrymen and women would have wished our destruction so unmercifully, and have so rejoiced in our adversity.... We stayed not until we came to Stirling, which we did the day after that we departed from Edinburgh; for it was concluded, that consultation should be taken there as to the next remedy in so desperate a matter.
John Knox preaches at Stirling: a notable Sermon on the Discipline of Providence.
The next Wednesday, which was the seventh of November, John Knox preached (John Willock having departed to England, as he had previously arranged) and treated of the fourth, fifth, sixth, seventh, and eighth versicles of the Fourscore Psalm.... In his exposition he declared the reasons for which God sometimes suffered His chosen flock to be exposed to mockage, to dangers, and to apparent destruction: to wit, that they might feel the vehemency of God's indignation; that they might know how little strength was in themselves; that they might leave a testimony to the generations following, as well of the malice of the Devil against God's people, as of the marvellous work of God in preserving His little flock by far other means than man can espy. In explaining these words, "How long shalt Thou be angry, O Lord, against the prayer of Thy people?" he declared how dolorous and fearful it was to fight against the temptation to believe that God turned away His face from our prayers, for that was nothing else than to comprehend and conceive God to be armed for our destruction. This temptation no flesh could abide or overcome, unless the mighty Spirit of God interponed Himself suddenly.
By way of example, he noted the impatience of Saul, when God would not hear his prayers. He plainly declared that the difference between the elect and reprobate in that temptation was that the elect, sustained by the secret power of God's Spirit, did still call upon God, albeit He appeared to contemn their prayers. That, he said, was the sacrifice most acceptable to God, and was in a manner even to fight with God, and to overcome Him, as Jacob did in warselling with His Angel. But the reprobate, said he, being denied of their requests at God's hand, either ceased to pray, and altogether contemned God, albeit He had straitly commanded us to call upon Him in the day of adversity; or else they sought from the Devil that which they saw they could not obtain from God.