For he callith him self a Saviour, which aparteaneth to Christ onlie.
What is a Saviour, butt he that savith? And thow sayist, I save my self;
which is asmuch to say as, I am Christ; for Christ is onlie the Saviour
of the world.
We should do no good werkis, for that intent to get the inheritance of
heavin, or remissioun of synnes throw thame. For whosoevir belevith to
gett the inheritance of heavin or remissioun of synnes, throw werkis, he
belevith nott to gett that for Christis saik. And thei that beleve not,
that thair synnes ar forgeivin thame, and that thei sal be saved for
Christis saik, thei beleve not the Gospell; for the Gospell sayith, Yow
sal be saved for Christis saik: synnes ar forgevin yow, for Christis
saik.
He that belevith not the Gospell, belevith not God. And consequentlie,
thei which beleve to be saved be thair werkis, or to gett remissioun of
synnes be thair awin deidis, beleve not God, bot raccompt him a liear,
and so utterlie denye him to be God. Thow wilt say, Shall we then do no
good werkis? I say not so, but I say, We should do no good werkis for
that intent to gett the kingdome of heavin, or remissioun of synnes. For
yf we beleve to gett the inheritance of heavin throw good werkis, then
we beleve nott to gett it throw the promesse of God. Or, yf we think to
gett remissioun of our synnes, as said is, we beleve nott that thei ar
forgevin us by Christ, and so we compt God a liear. For God sayith, Thow
shalt have the inheritance of heavin for my Sonnes saik. Yow say, It is
nott so; but I will wynne it throw my awin werkis. So, I condempne not
good werkis; but I condempne the fals trust in any werkis; for all the
werkis that a man putteth confidence in, are thairwyth intoxicat or
empoisoned, and become evill. Quhairfoir, do good werkis; but be war
thow do thame to gett any good throw thame; for yf thow do, thow
receavest the good, not as the gift of God, bott as debte unto thee, and
maikest thy self fellow with God, becaus thow wilt tack no thing from
him for nought. What nedith he any thing of thyne, who gevith all thing,
and is not the poorare? Thairfoir do nothing to him, but tack of him;
for he is ane gentill Lord, and with, a glaidar harte will geve us all
thingis that we neid, than we taik it of him. So that yf we want any
thing, lett us witt our selfis. Prease not then to the inheritance of
heavin, throwght presumptioun of thy good werkis; for yf thow do, thow
comptest thy selve holy and equall unto him, becaus thow wilt tack
nothing of him for nowght; and so salt thow fall as Lucifer fell from
heavin for his pride.
Thus endis the said Maistir Patrikis Articles.[68] And so we returne to
oure HYSTORY.
[SN: THE FORME AND CAUSSIS OF THE PREASTIS OLD CURSSING.]
When those cruell wolves had, as thei supposed, cleane devored the pray,
thei fynd thame selfis in warse caise then thei war befoir; for then
within Sanctandrose, yea, almost within the hole realme, (who heard of
that fact,) thair was none found who begane not to inquyre, Whairfoir
was Maistir Patrik Hammyltoun brunt? And when his Articles war rehersed,
questioun was holden, yf such Articles war necessarie to be beleved
under the pane of damnatioun. And so within schort space many begane to
call in dowbt that which befoir thei held for a certane veritie, in so
much that the Universitie of Sanctandrose, and Sanct Leonardis Colledge
principallie, by the labouris of Maistir Gawin Logy,[69] and the
novises[70] of the Abbay, by the Suppriour,[71] begane to smell somwhat
of the veritie, and to espy the vanitie of the receaved superstitioun.
Yea, within few yearis eftir, begane baith Black and Gray Frearis
publictlie to preache against the pride and idile lief of Bischoppis,
and against the abuses of the whole ecclesiasticall estaite. Amongis
whome was one called Frear Williame Arth,[72] who, in a sermone preached
in Dundye, spak somwhat moir liberallie against the licentious lyifes of
the Bischoppis nor thei could weall beair. He spaik farther against the
abuse of curssing and of miracles. The Bischop of Brechin,[73] having
his placeboes and jackmen in the toun, buffatted the Freir, and called
him Heretick. The Freir, impatient of the injury receaved, past to
Sanctandrose, and did communicat the headis of his sermone with Maister
Johnne Mair,[74] whose wourd then was holden as ane oracle, in materis
of religioun; and being assured of him, that such doctrin mycht weall be
defendid, and that he wald defend it, for it conteaned no heresye; thair
was ane day appointed to the said Frear, to maik repetitioun of the sam
sermon; and advertisment was gevin to all such as war offended att the
formar to be present. And so, in the parishe kirk of Sanctandrose, upoun
the day appointed, appeared the said Frear, and had amonges his
auditouris Maistir Johnne Mair, Maistir George Lockart,[75] the Abbot of
Cambuskynneth,[76] Maistir Patrik Hepburne the Priour of
Sanctandrose,[77] with all the Doctouris and Maistires of the
Universities. The theame of his sermone was, "Veritie is the strongest
of all thingis." His discourse of Curssing was, "That yf it war rychtlie
used, it was the moist fearfull thing upoun the face of the earth; for
it was the verray separatioun of man frome God: but that it should nott
be used rashlie, and for everie light cause, but onlie against open and
incorrigible synnaris. But now, (said he,) the avarice of preastis, and
the ignorance of thair office, has caused it altogitther to be
vilipended;[78] for the preast, (said he,) whose dewitie and office is
to pray for the people, standis up on Sounday, and cryes, 'Ane hes tynt
a spurtill. Thair is ane flaill stollin from thame beyound the burne.
The goodwyiff of the other syd of the gait hes tynt a horne spune.
Goddis maleson and myne I geve to thame that knowis of this geyre, and
restoris it not.'"--How the people mocked thair curssing, he ferther
told a meary tale; how, after a sermoun that he had maid at Dumfermling,
he came to a house whair gossoppis was drynking thair Soundayis penny,
and he, being dry, asked drynk. "Yis, Father, (said ane of the
gossoppes,) ye shall haif drynk; bot ye mon first resolve ane doubt
which is rissen amongis us, to witt, What servand will serve a man beast
on least expenssis." "The good Angell, (said I,) who is manis keapar,
who maikis great service without expenssis." "Tush, (said the gossope,)
we meane no so heigh materis: we meane, What honest man will do greatest
service for least expensses?" And whill I was musing, (said the Frear,)
what that should meane, he said, "I see, Father, that the greatest
clerkis ar nott the wysest men. Know ye not how the Bischoppis and thair
officiallis servis us husband men? Will thei not give to us a lettir of
Curssing for a plack, to laste for a year, to curse all that looke ower
our dick [dyke]? and that keapis our corne better nor the sleaping boy,
that will have three schillingis of fye, a sark, and payre of schone in
the year. And thairfoir, yf thair curssing dow any thing, we held the
Bischoppis beast chaip servandis, in that behalf, that ar within the
realme." As concernyng miracles, he declaired, what diligence the
ancientis took to try trew miracles frome false. "But now, (said he,)
the greadynes of preastis not onlie receave false miracles, bot also
thei cherise and feis knaiffis for that purpoise, that thair chapellis
may be the better renouned, and thair offerand may be augmented. And
thairupoun ar many chapelles founded, as that our Lady war mychttiar,
and that sche took more pleasour in one plaice then in ane uther; as of
laite dayis our Lady of Karsgreng hes hopped fra ane grene hillock to
ane uther. But honest men of Sanctandrose, (said he,) yf ye luif your
wyffis and your doughtaris, hald thame at hame, or ellis send thame in
honest companye; for yf ye knew what miracles war kithed thaire, ye wold
neyther thank God nor our Lady." And thus he mearelie tanted thare
trystis of hurdome and adulterye used at such devotioun.
Ane uther article was judged more hard; for he alledged the commoun
law,[79] That the Civyle Magistrate mycht correct the Churchmen,[80] and
deprive thame of thaire benefices, for oppin vices.
Ane uther day, the same Frear maid ane uther sermoun of the Abbote [of]
Unreassone,[81] unto whome and whose lawis he compared the prelattis of
that age; for thei war subdewid to no lawis, no moir then was the Abbote
[of] Unreassoun. And amonges uther thingis he told such a meary bourd.
"Thare was (said he) a Prelatt, or at least a Prelattis peir, a trew
servand to the King of luif, who, upoun a nycht after suppar, asked at
his gentillmen, be the fayth that thei awght to the king of luif, that
thei should trewlie declare how many syndrie wemen everie ane of thame
had haid, and how many of thame war menis wyffis. Ane answered, He had
lyne with fyve, and two of thame war maryed. The other answered, I have
haid sevin, and three of thame ar maryed. It came at last to my Lord
him self, who macking it veray nyce for a lytill space, gave in the end
ane plain confessioun, and said, 'I am the yongest man, and yitt have I
haid the round desone; and sevin of thame ar menis wyffis.' Now, (said
the Frear,) this god and king of luif, to whome our Prelaittis maikis
homage, is the maistir devill of hell, from whome such werkis and
fruitis doo procead." This Prelatt was knowin by his proper tockenes to
have bene Priour Patrik Hepburne,[82] now Bischop of Murray, who to this
day hes continewed in the professioun that he anes maid to his god and
king of luif.[83]
It was supposed, notwithstanding this kynd of preaching, that this Frear
remaned papist in his heart; for the rest of the Frearis, fearing to
losse the benedictioun of the Bischoppes, to witt, thair malt and thair
maill, and thair other appoineted pensioun, cawsed the said Frear to
flye to England, whair, for defence of the Paipe and Paipistrie, his was
cast in preasone[84] at King Hary his commandiment. But so it pleasith
God to open up the mouth of Baalames awin asse, to cry out againest the
vitious lyves of the clergie of that aige. Schorte after this, new
consultatioun was tackin, that some should be brunt; for men began
verray liberallie to speak. A meary gentillman, named Johnne Lyndesay,
famylliar to Bisehope James Betoun, standing by when consultatioun was
had, said, "My Lord, yf ye burne any mo, except ye follow my counsall,
ye will utterlye destroy your selves. Yf ye will burne thame, lett thame
be brunt in how sellarris; for the reik of Maister Patrik Hammyltoun hes
infected as many as it blew upoun."[85] Thus it pleased God, that thei
should be tanted in thair awin face. But hear followis the moist meary
of all. Sandie Furrour, who had bene empreasoned sevin yearis in the
Toure of Londone, Sir Johnne Dignwaill,[86] according to the cheritie of
Churche men,[87] enterteneid his wyiff, and waisted the poore manes
substance. For the which caus, at his returnyng, he spaik more
liberallie of preastis then thei could bear, and so was he declaired[88]
to be accused of heresye, and called to his ansuer to Sanctandrose. He
lapp up mearely upoun the scaffold, and, casting a gawmound, said,
"Whair ar the rest of the playaris?" Maistir Audro Olephant,[89]
offended thairwyth, said, "It shalbe no play to yow, Sir, befoir that ye
depart." And so began to read his accusatioun. The first article whareof
was, That he dispyssed the Messe. His ansuer was, "I hear mo Messis in
awght dayis, then thre Bischoppis thair sitting sayis in a year."
Accused secoundarly, Of contemptioun of the sacramentis. "The preastis,
(said he,) war the maist commoun contempnaris of sacramentis, and
especiallie of matrimonye," and that he witnessed by any of the preastis
thare present, and named the menis wyffis with whome thei had medled,
and especiallie Sir Johnne Dignwaill, who had sevin yearis togitther
abused his awin wyff and consumed his substance; and said, "Becaus I
complayne of such injuries, I am hear summoned, and accused, as one that
is worthy to be brunt. For Goddis saik, (said he,) wil ye taick wyeffis
of your awin, that I and utheris, whose wyiffis ye have abused, may be
revenged upoun yow." Then Bisehope Gawin Dumbar,[90] named the Old
Bischop of Abirdein, thinking to justifye him self befoir the people,
said, "Carll, thow shalt not know my wyff." The said Alexander ansuered,
"My Lord, ye ar too old; bot, with the grace of God, I shall drynk with
your dochtter or I departe." And thareat was smylling of the best, and
lowd laughtter of some; for the Bisehop had a dowghter maryed with Andro
Balfour[91] in that same toune. Then the Bischoppis bad, "Away with the
earll." But he ansured, "Nay; I will not departe this houre; for I have
more to speak against the vices of preastis, then I cane expresse this
haill[92] day." And so, after diverse purposes, thei commanded him to
burne his bill. And he demanding the caus, thei said, "Becaus ye have
spoken these articles whairof ye ar accused." His ansuer was, "The
mekill devill bear thame away, that first and last said thame." And so
he tack the bill, and chowing it, hee after spatt it in Mr. Andro
Oliphantis face, saying, "Now burne it or drune it, whitther ye will: ye
heir na mair of me. Butt I man have somewhat of everie ane of yow to
begyn my pack agane, which a preast and my wyif, a preastis hoore, hes
spentt." And so everie prelate and riche preast, glaid to be qwyte of
his evill, gave him somwhat; and so departed hie, for he understood
nothing of religioun.
But so fearfull it was then to speak any thing against preastis, that
the least word spokin against thame, yea, albeit it was spokin in a
manes sleip, was judged heresye; and that was practised upoun Richart
Carmichaell, yet leving in Fyfe,[93] who being young, and ane singar in
the Chapell Royal of Striveling, happened in his sleepe to say, "The
devill tak away the preastis, for thei ar a gready pack." Hie,
thairfor, accused be Sir George Clappertoun, Deane[94] of the said
Chapell, was compelled tharefore to burne his bill.
But God schort after raised up against thame strongar campionis. For
Alexander Setoun,[95] a Blak Frear, of good learning and estimatioun,
began to tax the corrupt doctrin of the Papistrye. For the space of a
hole Lentran,[96] he tawght the commandimentis of God onlye, ever
beatting in the earis of his auditouris, That the law of God had of many
yearis not bein trewlie tawght; for menis traditionis had obscured the
puritie of it. These war his accustomed propositionis: First, Christ
Jesus is the end and perfectioun of the law. 2. Thair is no syne quhair
Goddis law is not violated. 3. To satisfie for syne lyes not in manis
power, but the remissioun thairof cumis by unfeaned reapentance, and by
faith apprehending God the Father mercifull in Christ Jesus, his sone.
Whill often tymes he puttis his auditouris in mynd of thir and the lyik
headis, and maikis no mentioun of purgatorye, pardones, pilgramage,
prayer to sanctes, nor such trifillis, the dum Doctouris, and the rest
of that forsworne rable, begane to suspect him; and yitt said thei
nothing publictlie, till Lentrain[97] was ended, and he passed to
Dundie. And then, in his absence, ane hired for that purpose openlie
damned the hole doctrin[98] that befoir he had tawght. Which cuming to
the earis of the said Frear Alexander, then being in Dundye, without
delay he returned to Sanctandrose, caused immediatlie to jow the bell,
and to give significatioun that he wald preach; as that he did in deid.
In the which sermon he affirmed, (and that more plainlie then at any
uther tyme,) whatsoever in all his hole sermones hie had tawght befoir
the haill Lentrantyde preceding;[99] adding, that within Scotland thair
was no trew Bischoppe, yf that Bischoppes should be knawin by such notes
and vertewis, as Sanct Paule requyres in Bischoppis. This delatioun flew
with wyngis to the Bischoppis earis, who, butt farther delay, send for
the said Frear Alexander, who began greveouslie to complayne, and
sharplye to accuse, that he had so sclanderouslie spokin of the dignitie
of the Bischoppes, as to say, "That it behoved a Bischope to be a
preachear, or ellis he was but a dume dogg, and fed not the flock, but
fed his awin bellye." The man being witty, and mynded of that which was
his most assured defence, said, "My Lord, the reaportaris of such
thingis ar manifest lyearis." Whareat the Bischope[100] rejosed, and
said, "Your ansour pleasses me weall: I never could think of yow, that
ye wold be so foolische as to affirme such thingis. Whare ar thei
knaiffis that have brought me this tale?" Who compearing, and affirmyng
the same that thei did befoir, hie still replyed, That thei ware
leyaris. But whill the witnesses war multiplyed, and men war browght to
attentioun, he turned him to the Bischope, and said, "My Lord, ye may
see[101] and considder what caris these asses have, who cane nott
discerne betuix Paull, Isai, Zacharie, and Malachie and Frear Alexander
Setoun. In verray deid, My Lord, I said that Paule sayis, 'It behoveth a
Bischop to be ane teichear.' Isai sayith, 'That thei that feid nott the
flock ar dum doggis.' And Zacharie sayeth, 'Thei ar idoll pastouris.' I
of my awin head affirmed nothing, butt declared what the Spreitt of God
had befoir pronunced; at whome, my Lord, yf ye be nott offended, justly
ye cane nott be offended at me. And so yit agane, my Lord, I say, that
thei ar manifest leyaris that reported unto yow, that I said, That ye
and utheris that preach nott ar no Bischoppis, but belly Goddis."
Albeit after that, the Bischope was heightly offended, asweill at the
skwff[102] and bitter mock, as at the bold libertie of that learned man;
yitt durst he nott hasard for that present to execute his malice
conceaved; for nott onlye feared he the learnyng and bold spreit of the
man, bot also the favour that he had, alsweall of the people, as of the
Prince, King James the Fyft, of whome he had good credite; for he was at
that tyme his Confessour, and had exhorted him to the feare of God, to
the meditatioun of Goddis law, and unto puritie of lyiff. Butt the said
Bischope, with his complices, foirseing what danger mycht cume to thair
Estaite, yf such familiaritie should continew betuix the Prince and a
man so learned, and so repugnyng to thair affectionis, laubored by all
meanes to mack the said Frear Alexander odiouse unto the Kingis Grace,
and easely fand the meanes by the Gray Frearis, (who by thare
hypochrisye deceaved many,) to traduce the innocent as ane heretyk. This
accusatioun was easely receaved and more easelye beleved[103] of the
carnall Prince, who altogitther was gevin to the filthy loostis of the
fleshe, abhorred all counsall that repugned thairto. And becaus he did
remember what a terrour the admonitionis of the said Alexander was unto
his corrupted conscience, without resistance he subscrived to thair
accusatioun, affirmyng that he knew mair then thei did in that mater;
for he understood weall ynewcht, that he smelled of the new doctrin, by
such thingis as he had schawin to him under confessioun. And tharefoir
he promessed, that he should follow the counsall of the Bischoppes in
punishing of him and of all utheris of that sect. These thingis
understand by the said Alexander, alsweall by informatioun of his
freindis and familliaris, as by the strange contenance of the King unto
him, provydit the nixt way to avoid the fury of a blynded Prince: and
so, in his habite,[104] hie departed the realme,[105] and cuming to
Berwik, wraitt back agane to the Kingis grace his complaint and
admonitioun, the verray tennour and copy whareof followis, and is
this:--
MAIST GRATIOUS AND SOVERING LORD under the Lord and King of all, of
whome only thy Hienes and Majestie has power and authoritie to
exercise justice within this thy Realme, under God, who is King and
Lorde of all realmes, and thy Grace and all mortale Kingis ar bott
onlye servandis unto that onlie immortall Prince Christ Jesus, etc.
It is nott (I wate) unknawin to thy gratious[106] Hieness, how
that thy Grace's umquhill servand and Oratour, (and ever shalbe to
my lyves end,) is departed out of thy Realme unto the nixt adjacent
of Ingland. Nochtheless I beleve the causse of my departing is
unknawin to thy gratious[107] Majestie: quhilk only is, becaus the
Bischoppis and Kirkmen of thy Realme hes had heirtofoir sick
authoritie upoun thy subjectis, that appearandly thei war rather
King, and thow the subject, (quhilk injust regiment is of the selfe
false, and contrair to holy Scripture and law of God,) than thow
thair King and maistir, and thei thy subjectis, (quhilk is verray
trew, and testifiet expreasslie be the Word of God.) And also,
becaus thei will give no man of onye degree or staite (whome thei
oft falslie call Heretykis) audience, tyme, nor place to speak and
have defence; quhilk is aganist all law, boith the Ald law, called
the Law of Moses, and the New law of the Evangell. So that, gif I
mycht have had audience and place to speak, and have schawin my
just defence, conforme to the law of God, I should never have fled
to any uther realme, suppose it should haif cost me my lyiff. Bot
becaus I beleved that I should haif haid no audience nor place to
answer, (thei ar so great with thy Grace,) I departed, not
dowttand, bott moved of God, unto ane bettire tyme that God
illuminate thy Grace's eyn, to give everie man audience (as thow
should and may, and is bound of the law of God,) who ar accused to
the death. And to certifie thy Hienes that thir ar no vane wordis,
bot of dead and effect, heir I offer me to thy Grace to come in thy
realme agane, so that thy Grace will give me audience, and hear
what I have for me of the law of God: and caus ony Bischope or
Abbot, Frear or Secular, quhilk is maist cuning, (some of thame
cane not read thair matynes who ar maid judgeis in heresye!) to
impugne me be the law of God; and give my parte be found wrang,
thy Grace being present and judge, I refuse no pane worthie or
condigne for my falt. And give that I convict thame by the lawe of
God, and that thei have nothing to lay to my charge, bot the law of
man, and thair awin inventionis to uphald thair vane glorie and
prydfull lyif, and dalye scorgeing of thy poore liegis; I reporte
me to thy Grace, as judge, Whither he hes the victorye that haldis
him at the law of God, quhilk cane not faill nor be false, or thei
that haldis thame at the law of man, quhilk is rycht oft plane
contrarie and aganis the law of God, and thairfoir of necessitie
fals, and full of lesingis? for all thing that is contrarie to the
veritie, (quhilk is Christ and his law,) is of necessitie ane
lesing.
And to witnes that this cumis of all my harte, I shall remane in
Berwik whill I gett thy Grace's answer, and shall without faill
returne, haveing thy hand wreitt that I may haif audience, and
place to speak. No more I desyre of thee; whaireof gif I had bene
suire, I should never have departed. And that thow may know the
treuth thairof, gif feare of the justness of my cause, or dredour
of persequutioun for the same, had moved me to departe, I wold not
so pleasandlie reverte: only distrust thairfoir was the caus of my
departing. Pardone me to say that quhilk lyes to thy Grace's
charge. Thow arte bound by the law of God, (suppoise thei falslie
lye, saying it perteanes nott to thy Grace till intromett wyth sic
materis,) to caus everie man, in any case, accused of his lyef, to
have his just defence, and his accusaris produceit conforme to
thair awin law. Thei blynd thy Grace's eyn, that knawis nothing of
thair law: bot gif I prove nocht this out of thair awin law, I
offer me to the death. Thy Grace, thairfoir, by experience may daly
learne, (seing thei nether fear the King of Heavin, as thair lyves
testiffis, neyther thee thair naturall Prince, as thare usurped
power in thy actionis schawis,) why thy Hienes should lye no langar
blindit. Thow may considder, that thei pretend nothing ellis bot
only the mantenance and uphald of thair bardit mullis,[108]
augmenting of thare insatiable avarice, and continewall doune
thringing and swallowing up thy poore lieges; nether preaching nor
teaching out of the law of God, (as thei should,) to the rude,
ignorant people, bot ay contending wha may be maist hie, maist
riche, and nerrest thy Grace, to putt the temporall Lordis and
liegis out of thy counsall[109] and favour, who should be, and ar,
maist tendir servandis to thy Grace in all tyme of neid, to the
defence of thee and thy croune.
And whare thei desyre thy Grace to putt at thy temporale Lordis and
liegis, because thei dispise thair vitiouse lyif, what ellis intend
thei bot only thy death and destructioun? as thow may easilie
perceave, suppoise thei cullour thair false intent and mynd, with
the persute of heresye. For when thy baronis ar putt doun, what
arte thow bot the King of Bane?[110] and then of necessitie man be
guydit be thame: and thare, (no doubt,) whare ane blynd man is
guyd, mon be ane fall in the myre. Thairfoir lett thy Grace tack
hardiment and authoritie, quhilk thow hes of God, and suffer nott
thair crewell persecutioun to procead, without audience geving to
him that is accused, and just place of defence. And then, (no
dowbt,) thow shall haif thy liegis hartis, and all that thei cane
or may doo in tyme of neid; tranquillitie, justice, and policie in
thy realme, and finallie, the kingdom of the heavins. Please to gar
have this, or the copy, to the clergy and kirkmen, and keap the
principale, and thy Grace shall have experience gif I go aganis ane
worde that I haif hecht. I shall daylie maik my hartlie devotioun
for thy Grace, and for the prosperitie and wealfair of thy body and
saule. I doubt nott bott thy gratiouse Hienes will gif answere to
thir presentis unto the presentar of this to thy Hienes. Of Berwik,
by thy Hienes servand and Oratour.
(_Sic subscribitur_,) ALEXANDER SETOUN.
This letter was delivered to the Kingis awin handis, and of many
redd.[111] But what could greatlie[112] admonitionis availl, whare the
pryde and corruptioun of prelattis commanded what thei pleased, and the
flatterie of courteouris fostered the insolent Prince in all impietie.
* * * * *
Frome the death of that constant witness of Jesus Christ, Maistir Patrik
Hammyltoun, God disclosing the wickednes of the wicked, as befoir we
have hearde, thare was one Forress of Lynlythqw[113] tacken, who, after
long empreasonment in the Sea toure[114] of Sanctandross, was adjudgeit
to the fyre by the said Bischop James Betoun, and his doctouris, for non
uther cryme but becaus he had ane New Testament in Engliss. Farther of
that history we have nott, except that he deid constantlie, and with
great patience, at Sanctandross. After whose death, the flame of
persecutioun ceassed, till the death of Maistir Normound Gowrlaw, the
space of ten yearis[115] or neyrby; not that thei bloody beastis ceassed
by all meanes to suppresse the light of God, and to truble such as in
any sorte war suspected to abhore thair corruptioun; but becaus the
realme was trubled with intestine and civile warres, in the which much
blood was sched; first, at Melrose, betuix the Dowglasse and Baleleweh,
in the yeir of God J^m. V^c. twenty sax, the xviiij day of Julij; nixt,
at Lynlythqw, betuix the Hammyltonis and the Erle of Levenax, whair the
said Erle, with many utheris, lost his lyif, the thretten day of
September, the year foirsaid; and last, betuix the King him self and the
said Dowglasses,[116] whome he banished the realme, and held thame in
exyle during his hole dayis. Be reassone of these, we say, and of other
trubles, the Bischoppis and thair bloody bandis cold not fynd the tyme
so favorable unto thame as thei requyred, to execut thair tyranny.
In this mydd tyme, so did the wisdome of God provide, that Hary the
Eyght, King of England, did abolishe frome his realme the name and
authoritie of the Pape of Rome; suppress the Abbayis, and uther places
of Idolatrie; which geve esperance to diverse realmes, that some godlye
reformatioun should thairof have ensewed. And thairfoir, frome this our
countrey, did diverse learned men, and utheris that leved in fear of
persecutioun, repayre to that realme; whair albeit thei fand not such
puritie as thei wished, (and thairfoir diverse of thame socht other
countreis,) yit thei eschaped the tyranny of merciless men, and war
reserved to better tymes, that thei mycht fructifie within His Church,
in diverse places and partis, and in diverse vocationis. Alexander
Setoun remaned in England, and publictlie, (with great praise and
conforte of many,) tawght the Evangell in all sinceritie certane yearis.
And albeit the craftynes of Wyncester,[117] and of otheris, circumvened
the said Alexander, that thei caused him at Paules Croce to affirme
certane thingis that repugned to his formar trew doctrin;[118] yit it is
no dowbt, but that as God potentlie had rung with him in all his lyiff,
but that also in his death, (which schortlie after followed,) he fand
the mercy of his God, whareupoun he ever exhorted all men to depend.
Alexander Alæsius, Maistir Johnne Fyfe, and that famouse man Doctor
Machabeus, departed unto Duch land,[119] whare by Goddis providence thei
war distributed to severall places.[120] Makdwell, for his singular
prudence,[121] besydis his learnyng and godlynes, was elected borrow
maistir in one of the Steadis.[122] Alesius was appointed to the
Universitie of Lipsia;[123] and so was Maistir Johnne Fyff,[124] whare,
for thare honest behaveour and great cruditioun, thei war halden in
admiratioun with all the godly. And in what honour, credite, and
estimatioun, Doctor Machabeus[125] was with Christianus King of Denmark,
Cawpmanhoven,[126] and famowse men of diverse nationis, cane testifie.
Thus did God provid for his servandis, and did frustrat the expectatioun
of these bloody beastis, who by the death of one, in whome the lyght of
God did clearly schyne, intended to have suppressed Christis trewth for
ever within this realme. But the contrary had God decryed; for his death
was the cause, (as said is,) that many did awaik frome the deadly sleape
of ignorance, and so did Jesus Christ, the onlye trew Light, schyne unto
many, for the way-tackin of one. And albeit that these notable men did
never after, (Maistir Johnne Fyfe onlie excepted,) conforte this
countree with thair bodelye presence; yit maid thame fructifie in His
Churche, and raissed thame up lightis out of darkness, to the prase of
his awin mercy, and to the just condempnatioun of thame that then
rewled, to wit, of the King, counsall, and nobilitie, yea of the hole
people, who sufferred such notable personages, without crymes committed,
to be injustlie persecuted, and so exyled. Otheris war after evin so
entraited: but of thame we shall speak in thair awin places.
No soonare gatt the Bischoppis oportunitie, (which alwyise thei sought,)
but so sone renewed thei the battell against Jesus Christ; for the
foirsaid leprouse Bischop, in the year of God J^m. V^c. thretty four,
caused to be summoned Sir Williame Kirk, Adam Dayis, Hendrie Karnes,
Johnne Stewart, indwellaris of Leyth,[127] with diverse otheris, such
as, Maistir Williame Johnestoun,[128] Maister Henry Hendyrson,
schoolmaister of Edinburgh,[129] of whome some compeired in the Abbay
Kirk of Halyrudhouse, and so abjured and publictlie brynt thare
byllis:[130] otheris compeared nott, and tharefoir war exyled. Butt in
judgement war produced two, to wit, David Stratoun,[131] a gentilman,
and Maister Normound Gowrlay,[132] a man of reassonable eruditioun, of
whom we mon schortlye speak. In Maister Normound appeared knawledge,
albeit joyned with weakness. But in David Stratoun, could onlye be
espyed, for the first, a haterent against the pride and avaritiousnes of
the preastis; for the causse of his delatioun was, he had maid to him
self ane fische boit to go to the sea. The Bischop of Murray, (then
being Priour of Sanctandross,[133]) and his factouris, urgeid him for
the teind thairof. His ansuer was, Yf thei wald haif teynd of that which
his servandis wane in the sea, it war but reassoun, that thei should
come and receave it whare his gatt the stock; and so, as was constantlye
affirmed, he caused his servandis cast the tenth fische in the sea
agane. Processe of curssing was led against him, for non payment of
such teindis:[134] which when he contempned, he was delaited to answer
for heresye. It trubled him vehementlie; and thairfoir he begane to
frequent the company of such as war godlie; for befoir he had bene ane
man verry stubburne, and one that dispysed all reading, (cheaflie of
those thingis that war godly;) but miraculouslie, as it war, his
appeared to be changeid; for he delyted in nothing but in reading,
(albeit him self could not reid,) and was ane vehement exhortar of all
men to concord, to qwyetness, and to the contempt of the warld. He
frequented much the company of the Lard of Dun, whome God, in those
dayis, had marvelouslie illuminated. Upoun a day, as the Lard of
Lowristoun,[135] that yit lyveth, then being ane young man, was reading
unto him upoun the New Testament, in ane certane qwyet place in the
feildis, as God had appointed, he chaunced to read these sentenceis of
our Maistir, Jesus Christ: "He that denyis me befoir men, or is eschamed
of me in the myddest of this wicked generatioun, I will deny him in the
presence of my Father, and befoir his angellis." At which wordis, he
suddandlie being as one ravissed, platt him self[136] upoun his knees,
and extending baith handis and visage constantlie to the heavin a
reassonable tyme, at lenth he burst furth in these wourdis, "O Lorde, I
have bene wicked, and justlie may thow extract thy grace from me. But,
Lord, for thy mercyis saik, lett me never deny thee, nor thy trewth, for
fear of death or corporall pane." The ischew declaired that his prayer
was not vane: for when he, with the foirsaid Maistir Normound, was
produceid in judgement in the Abbey of Halyrudhouse, the King him self,
(all cled in redd,) being present, great laubouris war maid, that the
said David Stratoun should have recanteid, and brunt his bill. But he
ever standing at his defence, alledgeing that he had not offended, in
the end was adjudgeid unto the fyre; and then, when that he perceaved
the danger, asked grace of the King, (which he wold willinglye have
granted unto him:) The Bischoppes proudly answered, That the Kingis
handis war bound in that case, and that he had no grace to give to such
as by thare law war condempned. And so was he, with the said Maistir
Normond, after dennar, upoun the twentye sevin day of August, the zeir
of God J^m. V^c. thretty four foirsaid, lead to a place besydis the
Roode of Greynsyd;[137] and thair thei two war boyth hanged, and brunt,
according to the mercy of the Papisticall Kirk.[138] To that same dyett
war summoned, as befoir we have said, otheris of whome some eschaiped in
England,[139] and so for that present eschaiped the death.
This thaire tyranny notwithstanding, the knowledge of God did
wonderouslie increase within this realme, partlie by reading, partlie by
brotherlye conferance, which in those dangerouse dayis was used to the
comforte of many; butt cheaflie by merchantis and marinaris, who,
frequenting other cuntreis, heard the trew doctrin affirmed, and the
vanitie of the Papisticall religioun openlye rebucked: Amongis whome war
Dundy and Leyth principalles, against whome was maid ane verry strayte
inquisitioun, by David Betoun, cruell Cardinall;[140] and diverse war
compelled to abjure and burne thair byllis, some in Sanctandross, and
some at Edinburgh. About the same tyme, Capitane Johnne Borthwik was
brunt in figure, but by Goddis providence eschaiped thair fury.[141] And
this was done, for a spectackle and triumphe to Marie of Loreane,[142]
laitlie arrived fra France, as wyff to James the Fyft, King of Scottis.
What plagues sche brought with hir, and how thei yitt continew, such as
ar nott blynd may manifestlie see.
The raige of those bloody beastis proceadith so that the Kingis Courte
it self eschaipit nott that danger; for in it diverse war suspected,
and some accused. And yitt ever still did some lycht burst out in the
myddis of darknes; for the trewth of Christ Jesus entered evin in the
cloastearis, alsweall of Frearis, as of Monkis and Channounes. Johnne
Lyn, ane Gray freare, left his hipocryticall habite, and the den of
those murtheraris the Gray Frearis. Ane Black freir, called Frear
Kyllour,[143] sett furth the Historye of Christis Passioun in forme of a
play, quhilk he boith preached and practised opinlie in Striveling, the
King him salf being present, upoun a Good Friday in the mornyng: In the
which, all thingis war so levelye expressed, that the verray sempill
people understood and confessed, that as the Preastis and obstinat
Pharisyes persuaded the people to refuise Christ Jesus, and caused Pilat
to condampne him; so did the Bischoppes, and men called Religious, blynd
the people, and perswaid Princes and Judgeis to persecute sick as
professis Jesus Christ his blessed Evangell.
This plane speaking so enflammed the hartes of all that bare the beastis
mark, that thei ceassed nott, till that the said Frear Kyllour, and with
him Frear Beverage, Sir Duncane Symesoun,[144] Robert Froster,[145] ane
gentilman, and Dene Thomas Forret,[146] Channoun Regulare and Vicar of
Dolour, ane man of upright lief, who all togetther war cruelly murthered
in one fyre,[147] the last day of Februar, in the zeir of [God]
1538.[148] This cruelty was used be the said Cardinall, the Chancellar,
Bischope of Glasgw, and the incesteous Bischope of Dumblane.[149]
After that this cruelty was used in Edinburght, upon the Castell Hill,
to the effect that the rest of the Bischoppes mycht schaw thame selfis
no less fervent to suppress the light of God, than hie of Sanctandrose
was, war apprehended two in the Diosey of Glasgw. The one was named
Jeronimus Russall,[150] a Cordyleyr frear, a young man of a meak
nature, qwyk spreat, and good letteris; and one Kennedy,[151] who
passed not xviij yearis of aige, one of excellent injyne in Scotish
poesye. To assist the Bischope of Glasgw in that cruell judgement, or
att least to caus him dippe his handis in the blood of the Sanctes of
God, war send Maister John Lawder,[152] Maister Andro Oliphant,[153] and
Frear Maltman, sergeantis of Sathan,[154] apt for that purpose. The day
appointed to thare crueltie approched, the two poore sanctis of God war
presented befoir those bloody bowcheouris: grevouse war the crymes that
war layed to thare charge. Kennedy at the first was faynt, and glaidly
wald have recanted. But whill that place of reapentance was denyed unto
him, the Spreit of God, which is the Spreit of all conforte, begane to
wyrk into him, yea the inward conforte begane to burst furth, alsweall
in visage, as in tung and wourd; for his countenance begane to be
chearfull, and with a joyfull voce upoun his kneis, hie said, "O eternal
God! how wonderouse is that luf and mercy that thow bearest unto
mankynd, and unto me the moist cative and miserable wrache above all
utheris; for, evin now, when I wold have denyed thee, and thy Sone, our
Lord Jesus Christ, my onlye Saveour, and so have casten my self in
everlesting damnatioun; thow, by thy awin hand, has pulled me frome the
verray bottome of hell, and mackis me to feall that heavinlie conforte
which tackis fra me that ungodly fear, whairwyth befoir I was oppressed.
Now I defy death; do what ye please: I praise my God I am readdy." The
godly and learned Jeronimus, rayled upoun by those godless tyrantes,
ansured, "This is your houre and the power of darknes: now sytt ye as
judgeis; and we stand wrongfullie accused, and more wrongfullie to be
condempned; but the day shall come, when our innocency shall appeare,
and that ye shall see your awin blyndness, to your everlesting
confusioun. Go fordward, and fulfill the measur of your iniquitie."
Whill that these servandis of God thus behaved thame selfis, aryseth a
variance betuix the Bischope and the beastis that came from the
Cardinall; for the Bischope said, "I think it better to spayr these men,
nor to putt thame to death."[155] Wharat the idiot Doctouris offended,
said, "What will yo do, my Lord? Will ye condempne all that my Lord
Cardinall and the other Bischoppes and we have done? Yf so ye do, ye
schaw your self ennemye to the Kirk and us, and so we will reputt yow,
be ye assured." At which wordis, the faythless man effrayed, adjudgeed
the innocentis to dye, according to the desyre of the wicked. The meak
and gentill Jerome Russall conforted the other with many confortable
sentences, oft saying unto him, "Brother, fear nott: more potent is He
that is in us, then is hie that is in the world: The pane that we shall
suffer is schorte, and shalbe lycht; but our joy and consolatioun shall
never have end: And thairfoir lett us contend to enter in unto our
Maister and Saveour, by the same strait way, which he has traidd[156]
befoir us. Death cane not destroy us; for it is destroyed allreaddy by
him for whose saik we suffer." Wyth these and the like confortable
sentences, thei passed to the place of executioun; and constantlie
triumphed owir death and Sathan, evin in the myddest of the flammyng
fyre.
And thus did those cruell beastis intend nothing but murther in all the
quarteris of this Realme.[157] For so far had that blynded and most
vitious man, the Prince, (most vitious, we shall call him, for hie
nether spaired manis wieff nor madyn, no more after his mariage then he
did befoir,)--so far, we say, had he gevin him self to obey the tyranny
of those bloody beastis, that he had maid a solempned vow, That none
should be spaired that was suspect of Heresye, yea, althought it war
his awin sone. To press and push him fordward in that his fury, he
lacked not flatteraris ynew; for many of his miazeonis war pensionaris
to preastis; amangis whome, Oliver Synclar, yitt remaning ennemy to God,
was the principale. And yit did not God cease to give to that blynded
Prince documentis, that some suddane plague was to fall upoun him, in
case hie did not reapent his wicked lief; and that his awin mouth did
confesse. For after that Sir James Hammyltoun was beheaded,[158]
(justlie or injustlie we disput nott,) this visioun came unto him, as to
his familiaris him self did declare: The said Sir James appeared unto
him, having in his handis a drawin sworde, by the which fra the King hie
stroke boith the armes, saying to him these wourdis, "Tak that, whill
thow receave a finall payment for all thy impietie." This visioun,[159]
with sorowfull conteanance, hie schew on the morow; and schortlie
thaireftir deid his two sonnes, boith within the space of 24 houris;
yea, some say, within the space of sex houris.[160] In his awin
presence, Georde Steill, his greattest flatterar, and greattest ennemy
to God that was in his Courte, dropped of his horse, and deid without
worde,[161] that same day that, in oppin audience of many, the said
George had refuisscd his portioun of Christis kingdome, yf the prayeris
of the Virgin Marie should not bring him thairto. How terrible a visioun
the said Prince saw, lying in Lynlythqw, that nycht that Thomas
Scott,[162] Justice Clerk, dyed in Edinburgh, men of good credite cane
yitt reporte. For effrayed at mydnycht, or after, hie cryed for torches,
and reissed all that lay besyd him in the Palice, and told that Thome
Scott was dead; for hie had bene at him with a company of devillis, and
had said unto him these wordes, "O wo to the day, that ever I knew thee,
or thy service; for, for serving of thee against God, against his
servandis, and against justice, I am adjudgeid to endless torment." How
terrible voces the said Thomas Scott pronunced befoir his death, men of
all estaitis heard; and some that yitt lyve cane witness;[163] his voce
was ever, "_Justo Dei judicio condemnatus sum:_" that is, I am
condempned by Goddis just judgement. He was most oppressed for the
delatioun and fals accusatioun of such as professed Christis Evangell,
as Maister Thomas Marjoribankis,[164] and Maister Hew Rig,[165] then
advocattis, did confesse to Maister Henrie Balnavis; who, from the said
Thome Scott, cam to him, as he and Maister Thomas Ballenden[166] war
sytting in Sanet Geillis Kirk, and asked him forgevance in the name of
the said Thomas. None of these terrible forwarnynges could eyther
change or mollifie the heart of the indurat, licherous, and avaritious
tyranne; but still he dois procead frome impietie to impietie. For, in
the myddest of these admonitionis, he caused putt handis in that notable
man, Maister George Balquhannan,[167] to whome, for his singulare
eruditioun and honest behaveour, was committed the charge to instruct
some of his bastard children.[168] Butt, by the mercifull providence of
God, he eschaped (albeit with great difficultie,) the rage of these that
sought his blood, and remancs alyve to this day, in the yeare of God
J^m. V^c. threseor sax yearis, to the glorie of God, to the great honour
of his natioun, and unto the conforte of those that delyte in letteris
and vertew. That singulare werke of David his Psalmes in Latine meter
and poesie,[169] besydis many utheris, cane witness the rare graces of
God gevin to that man, which that tyrant, by instigatioun of the Gray
Frearis, and of his other flatteraris, wold altogither have devored, yf
God had nott providit remeady to his servand by eschaping.[170]
This cruelty and persecutioun[171] notwithstanding, thei monstouris and
hypocreattis the Gray Frearis, day by day, came farther in contempt; for
not only did the learned espy[172] thare abhominable hypocrisye, but
also men, in whom no such graces nor giftis ware thought to have bene,
begane plainlie to paynt the same furth to the people; as this Ryme,
which here we have inserted for the same purpose, maid by ALEXANDER ERLE
OF GLENCARNE,[173] yitt alyve, can witnesse, intitulat,
ANE EPISTLE DIRECT FRA THE HOLYE ARMITE OF ALLARIT,[174] TO HIS
BRETHEREN THE GRAY FREIRES.
I, THOMAS, Armite in Larite,
Sainet Frances brether[175] hartlie greit,
Beseiking yow with ferme[176] intent,
To be walkryfe and diligent;
For thir Lutherians, rissen of new,
Our Ordour daylie dois persew:
Thay smaikis do sett their haill intent,
To reid this English New Testament;
And sayes, We have thame clene disceavit.
Therefore, in haist, they man be stoppit.[177]
Our stait hypocrisie they prysse,
And us blaspheamis on this wyse,
Sayand, That we are heretikes,
And fals, loud, liand, mastif tykes;
Cumerars and quellars of Christes kirk,
Sueir swongeouris[178] that will not wirk,
But ydlelie our living wynnes,
Devouring woulves into sheip skynnes,
Hurkland with huides into our neck,
Wyth Judas mynd to jouck and beck,
Seikand Christes peple to devoir,
The down thringars of God his[179] glore,
Professouris of hipocrisie,
And doctouris in idolatrie,
Stout fyschares with the Feindis nett,
The upclosars of Heavins yett,
Cankcarit corruptars of the Creid,
Homlok sawares amangest good seid,
To trow in traytouris, that do men tyiste,
The hie way kennand thame fra Chryst,
Monstouris with the Beast his mark,
Dogges that never stintes to bark,
Kirk men that are with[180] Christ unkend,
A sect that Sathane self hes send,
Lurkand in holes, lyke traytour toddes,
Mantenaris of idoles and false goddes,
Fantastik fooles and feynzeit fleachearis,
To turne fra the treuth[181] the verie teachearis.
For to declair thair haill sentence,
Wald mekle cummer your conscience.
Thay say your fayth it is sa stark,
Your cord and lowsie coit and sark,
Ye lippin, may bring yow to salvatioun,
And quyte excludes Christ his passioun.
I dreid this doctryne, yf it last,
Sall either gar us wirk or fast;
Therfor, with speid we mon provyde,
And not our proffit to oureslyde.
I schaip my selfe, within schort quhyle,
To turse[182] our Ladie in Argyle;
And there, uncraftie[183] wyse to wirk,
Till that we bigged have ane kirk;
Syne miracles mak be your avyse.
Thay kettereles, though they had but lyse,
The twa part to us they will bring:
But ordourlie to dress this thing,
A gaist I purpose to gar gang,
Be counsall of Freir Walter Lang,[184]
Quhilk sall mak certane demonstrations,
To help us in our procurations,
Your haly Ordour to decoir:
That practik he proved anes before,
Betuix Kirkcaldie and Kingorne;
But lymmars made therat sic skorne,
And to his fame maide sic degressioun,
Sensyne he hard not the Kinges confessioun.[185]
Thoicht at that tyme he came na speid,
I pray yow tak guid will as deid;
And him amongest your selves receave,
As ane worth mony of the leave.
Quhat I obteyne may, through his arte,
Ressoun wald ye had your parte.
Your Ordour handles na monye,
But for uther casualitie,
As beif, meill, butter, and cheiss,
Or quhat that we have, that ye plese,
Send your Bretheren _et habete_.
As now nocht elles, but _valete_.
Be THOMAS your brother at command,
A cullurune kythed throw many a land.[186]
When God had gevin unto that indurat Prince sufficient documentis, that
his rebellioun against his blessed Evangell should not prosperouslie
succeid, hie rases up against him warr, as that he did against obstinat
Saull, in the which he miserablie perrished, as we shall after hear.
The occasioun of the Warr was this. Hary the Eight, King of England, had
a great desyre to have spokin with oure King; and in that poynt
travailled so long, till that he gat a full promesse[187] maid to his
Ambassadour, Lord Williame Hawart. The place of meatting was appointed
[at] York; which the King of England keap[t] with such solempnitie and
preparationis, as never for such ane purpoise was sein in England
befoir. Great brute of that jorney, and some preparatioun for the same
was maid in Scotland; but in the end, by persuasioun of the Cardinall
David Betoun, and by otheris of his factioun, that jorney was stayed,
and the Kinges promesse falsefeid. Whareupoun war scharpe letteris of
reproch send unto the King,[188] and also unto his Counsall. King Hary
frustrat, returned to London, and after his indignatioun declaired,
began to fortifie with men his frontearis foranent Scotland. Thare war
send to the Bordouris Sir Robert Bowis, the Erle of Anguss, and his
brother, Sir George Duglass. Upoun what uther trifeling questionis, (as
for the debatable land and such like,) the war brak up, we omitt to
wryte. The principall occasioun was the falsefeing of the promeisse
befoir maid. Oure King perceaving that the warr wald ryse, asked the
Prelattis and Kirkmen, what supporte thei wald maik to the susteanyng of
the same; for rather wald he yitt satisfie the desyre of his Uncle, then
he wald hasard warr, whare hie saw nott his force able to resist. Thei
promissed montanes of gold, (as Sathan thaire father did to Christ Jesus
yf he wold wirschipe him;) for rather wold thei have gone to hell, or he
should have mett wyth King Hary: for then, thought thei, Fayr weill our
kingdome; and fayr weill, thought the Cardinall, his credite and glorie
in France. In the end, thei promissed fyftie thousand crownes by
year,[189] to be weall payed, so long as the warres lested; and
farther, that thaire servandis, and otheris that appartened unto thame,
and war exemed from common service, should not the less serve in tyme of
necessitie. These vane promisses lifted up in pryde the harte of the
unhappye King: and so begynnis the warr. The realme was quartered, and
men war laid in Jedburgh and Kelso. All man, (foollis we meane,) bragged
of victorie; and in verray deid the begynnyng gave us a fayr schaw. For
at the first wardane raid, which was maid at the Sanct Bartholomess
day,[190] in the zeir of God J^m. V^c. fourty twa, was the Wardane Sir
Robert Bowis, his brother Richard Bowis, Capitane of Norhame, Sir
Williame Mallerie[191] knycht, a bastarde sone of the Erle of Anguss,
and James Dowglas of Parkhead, then rebelles, with a great number of
borderaris, soldeouris, and gentilmen, tackin.
[SN: HALDANE RIG.]
The Reade was termed Haldane Rig.[192] The Erle of Anguss, and Sir
George his brother, did narrowlie eschaipe. Our Papistis and Preastis,
proude of this victorye, encouraged the King, so that thare was nothing
heard but, "All is owres. Thei ar butt heretyckis. Yf we be a thousand
and thei ten thousand, thei dar not feght. France shall enter the ane
parte, and we the other, and so shall England be conqueast within a
year." Yf any man was sein to smyle att sick vanitie, his was no more
bot a tratour and ane heretyck. And yitt by these meanes, men had
greattar libertie then thei had befoir, as concernyng thair conscience;
for then ceassed the persecutioun. The warr continued till mydd
September; and then was send doune the old Duck of Northfolk,[193] with
such ane army as a hundreth yearis befoir had not come in Scotland. Thei
wer in amassing thaire forses, and setting fordwarte of thare
preparationis and munitionis, which ware exceading great, till mydd
October, and after; and then thei merched from Berwik, and tended to the
west, ever holding Tweid upoun thair one syd, and never camped from that
ryver the space of a myle, during the hole tyme thei continewed in
Scotland, which was ten or twelf dayis. Forresse war runne upon the day
to Smallame,[194] Stichell, and such place nere about, but many
snapparis thei gate. Some cornes thei brunt, besydis that which the
great host consumed, but small butting thei caryed away. [SN: FALA
RAID.] The King assembled his forse att Falow,[195] (for hie was
advertised that thei had promessed to come to Edinburght,) and tackin
the mustaris all att ane howre, two dayis befoir Alhallow evein,[196]
thair war found with him auchttein thousand able men. Upoun the
bordouris, that awaited upoun the Engliss army, war ten thousand men,
with the Erle of Huntlie, Lordis Erskyn, Seytoun, and Home. These ware
judgeid men ynew to hasard battell, albeit the other war esteamed
fourtie thousand. Whill the King lyis at Fawla, abyding upoun the
gunnes, and upoun advertisment frome the armye, the Lordis begyne to
remember how the King had bene long abused by his flatteraris, and
principallie by the pensionaris of the preastis. It was anes concluded,
that thei wald mack some new remembrance of Lauder-brig[197] to see yf
that wald, for a seassoun, somewhat help the estait of thare cuntrie.
But, becaus the Lordis could nott aggrie amonges thame selfis, upoun the
persones that deserved punishment, (for everie man favored his friend,)
the hole eschaiped; and the purpoise was opened unto the King, and by
him to the Curteouris, who after that, till that thei came to Edinburgh,
stood in no litill feare: But that was suddandly foryett, as we shall
after hear. Whill tyme is thus protracted, the Engliss army, for
skarstye of victualles, (as was bruted,) retearis thame owir Twead upoun
the nycht, and so begynnes to skaill. Whareof the King advertissed,
desyris the Lordis and barronis to assist him, to follow thame in
England. Whose answer was, with one consent, "That to defend his persone
and realme, thei wold hasard lyef and whatsoever thei had; butt to
invaid England, nether had thei so just titill as thei desyred; nether
yit could thei be then able to do any thing to the hurte of England,
considering that thei had long befoir bene absent fra thair houssis,
thare provisioun was spent, thare horse wereyed, and that which was
greatest of all, the tyme of year did utterlie reclame." This thare
answer seamed to satisfie the King; for hie in woordis praised thare
prudent foresight and wyse counsall. But the mynt maid to his
Curteouris, and that bald repulse of his desyres gevin to him in his
awin face, so wounded his proud harte, (for long had hie roung[198] as
him self list,) that he decreed a notable revenge, which, no doubt, he
had not failled to have executed, yf God by his awin hand had not cutted
the coardis of his impietie. He returnes to Edinburgh; the nobilitie,
barones, gentilmen, and commones to thair awin habitationis: And this
was the secund and thrid dayis of November.
Without longar delay, at the Palice of Halyrudhouse, was a new Counsall
convened, a Counsall, we meane, of his abusaris; wharein war
accusationis laide against the most parte of the nobilitie. Some war
heretickis, some favoraris of England, some freindis to the Dowglassis,
and so could thare be none faythfull to the King, in thaire opinioun.
The Cardinall and the Preastis cast fagottis in the fyre with all thare
force; and fynding the King hollie addict to thare devotioun, delivered
unto him ane Scroll,[199] conteanyng the names of such as thei, in thare
inquisitioun, had convict for Heretickis. For this was the ordour of
justice, which these holy fatheris keapt in dampnying of innocent men.
Whosoevir wald delaite any of heresye, he was heard: no respect nor
consideratioun had what mynd the delatour bayre to the persone delated;
whosoever war produced for witnesses war admitted, how suspitious and
infame that ever thei ware; yf two or thre had provin any poynt, that by
thare law was holden heresye, that was ane heretick: rested no moir but
a day to be affixed to his condempnatioun, and to the executioun of
thare corrupted sentence. What man could be innocent, whare such judgeis
was party, the world may this day considder. Trew it is, by fals
judgement and false witnesses, have innocentis bene oppressed from the
begynnyng. Butt this fredome to sched innocent blood gatt never the
Devill but in the kingdome of Antichrist, "that the innocent should dye,
and neyther knaw accusatour nor yitt the witnesses that testifeid
against him." Butt how shall the Antichrist be knowin, yf he shall not
be contrarious to God the Father, and his Sone Christ Jesus, in law,
lief, and doctrin. Butt this we omitt.
[SN: A ANSURE WORTHIE OF ANE PRINCE.]
The same Scroll had the Cardinall and Prelattis ones[200] presented unto
the King befoir, what tyme he returned frome the Navigatioun about the
Ylis.[201] Butt then it was refuissed by the prudent and stowt counsall
of the Lard of Grange,[202] who opened clearly to the King the practise
of the Prelattis, and the danger that thairof mycht ensew. Which
considered by the King, (for being out of his passioun, he was
tractable,) gave this answer, in the Palice of Halyrudhouse, to the
Cardinall and Prelattis, after that thei had uttered thair malice, and
schew what profit[203] mycht arise to the Croune, yf hie wold follow
thair counsall. "Pack you, Jefwellis:[204] gett yow to your chargeis,
and reforme your awin lyves, and be nott instrumentis of discord betuix
my nobilitie and me; or ellis, I avow to God, I shall reforme yow, not
as the King of Denmark by impreasonment does, neythor yitt as the King
of England does, by hanging and heading; but I shall reforme yow by
scharpe whingaris,[205] yf ever I heir such motioun of yow againe." The
Prelattis dascht and astonyed with this ansure, ceassed for a seassoun
to tempt any farther, by rigour against the nobilitie. But now, being
informed of all proceadingis by thaire pensionaris, Oliver Synclar, Ross
lard of Cragye,[206] and utheris, who war to thame faythfull in all
thingis, thei conclude to hasarde ones[207] agane thare formar suyt;
which was no sonar proponed but as sone it was accepted, with no small
regrate maid by the Kingis awin mouth, that he had so long dyspised
thare counsall; "For, (said hie,) now I plainlie see your woordis to be
trew. The nobilitie neyther desyres my honour nor continuance; for thei
wold nott rydd a myle for my pleasur to follow my ennemyes. [SN: SOLAN
MOSS, HOW IT BEGAN.] Will ye tharefor fynd me the meanes, how that I may
have a Raid maid in England, without thare knawledge and consent, that
may be knawin to be my awin Raide? and I shall bynd me to your counsall
for ever." Thare concurred togitther Achab and his false prophettis;
thare war gratulationis and clappin of handis; thare war promisses of
diligence, closenes, and felicitie. Finally, conclusioun was tackin,
that the West bordour of England, which was moist empty of men and
garresonis, should be invaided; the Kingis awin banner should be thare;
Oliver,[208] the great moynzeoun,[209] should be generall levetenant;
but no man should be pryvey, (except the Counsall that was thare then
present,) of the interprise, till the verray day and executioun
thaireof. The Bischoppes glaidly took the charge of that Raid. Letteris
war sent to such as thei wold charge to meat the King, day and place
appointed. The Cardinall, with the Earle of Errane, war directed to go
to Haddingtoun, to mack a shaw against the East bordour, when the
utheris ware in readdynes to invaid the Weast. And thus neather lacked
counsall, practise, closenes, nor diligence, to sett fordwarte that
interprise: And so, amanges these consultaris, thare was no doubt of ane
good successe; and so was the Scroll thankfullie receaved by the King
him self, and putt into his awin pocket, whare it remaned to the day of
his death, and then was found. In it war conteaned mo then ane hundreth
landed men, besydis otheris of meaner degree, amonges whome was the Lord
Hammyltoun him self,[210] then secound persone of the realme, delaited.
It was bruted, that this Read was devised by the Lord Maxwell;[211] butt
the certaintie thairof we have not. The nyght befoir the day appointed
to the interprise, the King was found at Lowmabane.[212] To him cumis
cumpanyes frome all quarteris, as thei war appointed, no man knowing of
ane uther, (for no generall proclamatioun past, but prevey letteris,)
nether yitt did the multitude know any thing of the purpose till after
mydnycht, when that the trompet blew, and commanded all man to march
fordwart, and to follow the King, (who was constantlye supposed to have
bene in the host.) Guydes war appointed to conduct thame towardis
England, as boith faythfullye and closlye thei did. Upon the point of
day, thei approched to the ennemys ground; and so passes the wattir
without any great resistance maid unto thame. The forrow[213] goes
furth, fyre ryses, herschip mycht have bein sein on everie syd. The
unprovedeid people war all together amased; for brycht day appearing,
thei saw ane army of ten thowsand men; thare cornes and howssis[214]
upoun every syd send flambes of fyre unto the heavin. To thame it was
more then a wonder, that such a multitud could have bene assembled and
convoyed, no knowledge thairof cuming to any of thare Wardanes. For
supporte thei looked nott; and so at the first thei ware utterlie
dispared. And yitt begane thei to assemble togitther, ten in one
company, twenty in ane uther; and so, as the fray proceaded, thare
troopes encreassed, but to no number; (for Carleyle, fearing to have
bein assaulted, suffered no man to ishe out of thare yettis;) and so the
greatast nomber, that ever appeared or approched befoir the
discomfitour, past nott thre or foure hundreth men; and yitt thei maid
hott skarmisching, as in thair awin ground, in such fates,[215] thei ar
most experte. About ten houris, when fyris war kendilled and almost
slokned[216] on every syd, thought Olyver tyme to schaw his glorie; and
so incontinent was displayed the Kingis baner; Oliver upoun spearis lyft
up upoun menis schoulderis, and thair with sound of trompett was he
proclamed generall lievtenneant, and all man commanded to obey him, as
the Kingis awin persone under all hieast panes. Thare was present the
Lord Maxwaill, Wardane, to whome the regiment,[217] in absence of the
King, propirlie apperteaned: he heard and saw all, butt thought more
then he spak. Thare war also present the Erles Glencarne and Cassiles,
with the Lord Flemyng, and many uther Lordis, Baronis, and gentilmen of
Lotheane, Fyf, Anguss, and Mearnes. In this mean tyme did the
skirmishing grow hottar[218] then it was befoir: schouttis war heard on
everie syd. Some Scottismen war stryckin doune; some not knowing the
ground lared, and lost thair horse.[219] Some Engliss horse of purpose
war lett lowse, to provok gready and imprudent men to preak[220] at
thame; as many did, but fand no advantage. Whill such disordour ryses
more and more in the army, men cryed in everie care, "My Lord
Lievetennant, what will ye do." Charge was gevin, that all man should
lyght and go to array; for thei wald fight it. Otheris cryed, "Against
whome will ye feght? Yone men will feght non utherwyise then ye see
thame do, yf ye will stand hear whill the morne." New purpose was
tackin, that the foott men, (thei had with thame certane bandis of
soldeouris,[221]) should softlye retear towardis Scotland, and the
horsemen should tack thare horse agane, and so follow in ordour. Great
was the noyse and confusioun that was heard, whill that everie man
calles his awin sloghorne.[222] The day was neyre spent, and that was
the cause of the greatast fear. The Lord Maxwell perceiving what wold be
the end of such begynnynges, stood upoun his foote with his freandis,
who being admonissed to tack his horse, and provide for him self;
ansured, "Nay, I will rather abyd hear the chance that it shall please
God to send me, then to go home and thare be hanged." And so hie remaned
upoun his foote, and was tackin, whill the multitud fledd, and took the
greattar schame. The ennemeis perceaving the disordour, increassed in
courage. Befoir thei shouted; but then thei strok. Thei schote spearis
and dagged arrowis, whare the cumpanyes war thikest. Some reacuntaris
war maid, but nothing availled. The soldeouris caist from thame thaire
pickis, culveringis, and utheris weaponis fensable; the horsmen left
thair spearis; and so, without judgement, all man fled. The sea was
filling, and so the watter maid great stope; but the fear was such as
happy was hie that mycht gett a tackar. Such as passed the watter and
eschaped that danger, nott weill acquented with the ground, fell into
the Sollen Moss.[223] The entrie thairof was pleasing yneuch, but as
thei proceaded, all that took that way, eyther lost thare horse, or
ellis thame selfis and horse boith. To be schort, a greattar feir and
disconfiture, without cause, hes seldome bein sein. For it is said,
That whare the men war nott sufficient to tack the handis of
presonaris, some rane to houssis, and randred thame selfis to wemen.
Stout Oliver[224] was without strack tackin, fleing full manfully; and
so was his glorie (stincking and foolishe proudnes we should call it,)
suddandly turned to confusioun and schame. In that disconfiture war
tackin the two Erles foirsaid, the Lordis Flemyng, Somervaill, and many
otheris baronis and gentilmen, besydis the great multitud of servandis.
Worldly men may think, that all this came but by mysordour and fortoun,
(as thei terme it;) but whosoever has the least sponk of the knowledge
of God, may as evidentlie see the werk of his hand in this disconfiture,
as ever was sein in any of the battelles left to us in registre by the
Holy Ghost. [SN: 1. REG. 20.] For what more evident declaratioun have
we, that God faught against Benhadab, King of Aram, when he was
disconfited at Samaria, then that we have that God faught with his awin
arme against Scotland? In this formare disconfiture, thare did two
hundreth and thretty personis in the skyrmyshe, with sevin thousand
following them in the great battell, putt to flyght the said Benhadad
with thretty Kingis in his cumpany. But hear thare is, in this
schamefull disconfiture of Scotland, verray few mo then three hundreth
men, without knowledge of any back or battell to follow, putt to flight
ten thowsand men without resistance maide. Thare did everie man
reaconter his marrow, till that the 230 slew such as matched thame. But
heir without slawchter the multitud fled. Thare had those of Samaria the
prophete of God to conforte, to instruct, and to promesse victorie unto
thame. But England, in that persute, had nothing, but as God secreatlie
wrought by his providence in these men that knew nothing of his wirking,
nether yitt of the causes thareof, more then the wall that fell upoun
the rest of Benhadadis army knew what it did. And tharefor, yit agane we
say, that such as in that suddane dejectioun beholdis not the hand of
God, feghting against pride for fredome of his awin litill flock,
injustly persecutted, dois willingly and malitiouslie obscure the glorie
of God. But the end thairof is yitt more notable.
The certane knowledge of the disconfiture cuming to the Kingis earis,
(who wated upoun newes at Lowmaban,[225]) hie was stryckin with ane
suddane feare and astonisment, so that skarslye could hie speak, or
had[226] purpoise with any man. The nycht constrayned him to remane
whare he was, and so yead[227] to bed; but raise without rest or qwyet
sleape. His continuall complaint was, "Oh, fled Oliver! Is Oliver tane?
Oh, fled Oliver!" And these woordis in his melancholie, and as it war
caryed away in ane transe, repeated hie from tyme to tyme, to the verray
hour of his death. Upone the morne, which was Sanct Katherins day,[228]
returned he to Edinburgh, and so did the Cardinall from Hadingtoun. But
the one being eschamed of the other, the brute of thare communicatioun
came nott to publict audience. The King maid inventorie of his poise, of
all his juwellis and other substance;[229] and tharefter, as eschamed to
look any man in the face, secreatlie departed to Fyfe, and cuming to the
Hall-yardis,[230] was humanlie receaved of the Ladye[231] Grange, ane
ancient and godly matron, (the Lard at his cuming was absent.) In his
cumpany war only with him Williame Kirkaldy, now Lard of Grange, and
some otheris that wated upoun his chalmer. The Lady at suppar, persaving
him pensive, begane to conforte him, and willed him to tack the werk of
God in good parte. "My portioun, (said he,) of this world is schorte,
for I will nott be with you fyvetene dayis." His servandis reparing unto
him, asked, Whare hie wold have provisioun maid for his Yule?[232]
quhilk then approched. He ansuered, with a disdanefull smyrk, "I can
nott tell: chuse ye the place. Butt this I cane tell you, or Yule
day,[233] ye wilbe maisterless, and the realme without ane King." Becaus
of his displeasur, no man durst mack contradictioun unto him. So after
that hie had visited the Castell of Carny,[234] perteanyng to the Erle
of Crawfurd, whare the said Erles dowghter, ane of his hoores,[235] was,
hie returned to Falkland and took bedd. And albeit thare appeared unto
him no signes of death, yet hie constantly affirmed, befoir such ane
day, "I shalbe dead."
[SN: REGINÆ NATIVITAS]
In this meantyme, was the Quene upoun the point of hir delivery in
Linlithqw, who was delivered the awcht day of December,[236] in the
yeare of God J^m. V^c. fourty twa yearis, of MARIE, that then was borne,
and now dois ring for a plague to this realme, as the progress of hir
hole lief hath to this day declaired. The certantie that a dowghter was
borne unto him cuming to his earis, he turned from such as spak with
him, and said, "The devill go with it! It will end as it begane: it came
from a woman; and it will end in a woman." After that, hie spak nott
many woordis that war sensible. But ever hie harped upoun his old song,
"Fy, fled Oliver! Is Oliver tane? All is loist." [SN: REGIS EXITUS.] In
this meantyme, in his great extremitie, cumes the Cardinall, (ane apt
confortare for a desperat man.) He cryes in his ear, "Tak ordour, Schir,
with your realme: who shall rewill during the minoritie of your
Dowghter? Ye have knawin my service: what will ye have done? Shall thare
nott be four Regentes chosyn? and shall nott I be principall of thame?"
Whatsoever the King answered, documentis war tackin that so should be,
as my Lord Cardinall thought expedient.[237] As many affirme, a dead
manes hand was maid to subscrive ane blank, that thei mycht wryte above
it what pleased thame best. This finissed, the Cardinall posted to the
Quene, laitly befoir delivered, as said is. At the first sight of the
Cardinall, sche said, "Welcome, my Lord: Is nott the King dead?" What
moved hir so to conjecture, diverse men ar of diverse judgementis. Many
whisper, that of old his parte was in the pott, and that the suspition
thairof caused him to be inhibite the Quenis cumpany. Howsoever it was
befoir, it is plane that after the Kingis death, and during the
Cardinallis lyif, whosoever guyded the Court, he gat his secreat besynes
sped of that gratiouse Lady, eyther by day or by nycht. Howsoever the
tydingis lyked hir, she mended with als great expeditioun of that
dowghter as ever she did befoir of any sone she bayre. The tyme of hir
purificatioun was sonar then the Leviticall law appointes. But she was
no Jewess, and thairefore in that she offended nott.[238]
The noyse of the death of King James divulgat, who departed this lyef,
the threttene day of December, the year of God 1542 foirsaid,[239] the
hartes of men begane to be disclossed. All man lamented that the realme
was left without a male to succeid; yit some rejosed that such ane
ennemy to Goddis treuth was tackin away. Hie was called of some, a good
poore manis King: of otheris hie was termed a murtherare of the
nobilitie, and one that had decreed thair hole destructioun. Some prased
him for the repressing of thyft and oppressioun; otheris disprased him
for the defoulling of menis wyffis and virgines. And thus men spak evin
as affectionis led thame. And yitt none spack all together besydis the
treuth; for a parte of all these foresaidis war so manifest, that as the
verteuis could nott be denyed, so could nott the vices by any craft be
clocked. The questioun of governement was throught this realme
universallie moved. The Cardinall proclamed the Kingis Last Will,[240]
and thairin war expressed foure Protectouris, or Regentis, of whome him
self was the first and principall, and with him war joyned the Erles
Huntley, Ergyle, and Murray.[241] This was done the Mononday at the
Mercat Croce of Edinburgh. But the Mononday following, took the hole
Regentis remissioun for there usurpatioun; for by the stout and wyese
counsall of the Larde of Grange, did the Erle of Errane, then secound
persone to the Croune,[242] causse assemble the nobilitie of the realme,
and required the equitie of thare judgementis in that his just suyt to
the governement of this realm, during the minoritie of hir to whome hie
was to succeid, failling of hir and of hir lauchfull successioun.[243]
His freindis convened, the nobilitie assembled, the day of decisioun is
appointed. [SN: THE CARDINALIS REASSONIS AGAINST THE GOVERNEMENT OF
HAMMYLTONIS.] The Cardinall and his factioun oppones[244] thame to the
governement of one man, and especiallie to the regiment of any called
Hammyltoun: "For who knowis nott, (say the Cardinall,) that the
Hammyltonis ar cruell murtheraris, oppressouris of innocentis, proud,
avaritiouse, duble, and false; and finallie, the pestilence in this
commoun wealth." Whairto the said Erle ansured, "Defraude me not of my
right, and call me what ye please. Whatsoever my freindis have bene,
yitt, unto this day, hes no man caus to complaine upoun me, nether yitt
am I mynded to flatter any of my freindis in thare evill doing; but by
Goddis grace shalbe as fordwarte to correct thare enormities, as any
within the realme cane reassonablie requyre of me. And tharefor, yit
agane, my Lordis, in Goddis name I crave that ye do me no wrong, nor
defraud me not of my just titill befoir that ye have experience of my
governement." At these woordis, war all that feared God or loved
honestie so moved, that with one voce thei cryed, "That petitioun is
most just, and onless we will do against God, justice, and equitie, it
can nott be denyed." And, in dispyte of the Cardinall and his suborned
factioun, was he declaired Governour, and with publict proclamatioun so
denunceid to the people. The Kingis Palace, treasure, jewellis,
garmentis, horse, and plate,[245] war delivered unto him by the
officiaris that had the formar charge; and he honored, feared, and
obeyed more hartlie, then ever any King was befoir, so long as his abood
at God. The caus of the great favor that was borne unto him was, that it
was bruted that hie favored Goddis woord; and becaus it was weall
knowin, that hie was one appointed to have bene persecuted, as the
Scroll found in the Kingis pockat, after his death, did witnesse. These
two thingis to gitther, with ane opinioun that men had of his
simplicitie, bowed the hartes of many unto him in the begynnyng, who
after, with dolour of hartes, war compelled to change thare opinionis:
But heirof will after be spoken. The varietie of materis that occurred
we omitt, such as the ordour tackin for keaping of the young Quene;[246]
of the provisioun for the Mother; the home calling of the Dowglassis;
and other such, as apperteane to ane universall Historye of the tyme:
For, as befoir we have said, we mynd only to follow the progresse of the
Religioun, and of the matteris that cane not be dissevered from the
same.
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