"It is not unknawin to this honorable Parliament, what contraversie
is now laitlie rissin betuix those that wilbe called the Prelattis
and rewlarris of the Church, and a great number of us, the
Nobilitie and commonaltie of this Realme, for the trew
wirschipping of God, for the dewitie of Ministeris, for the rycht
administratioun of Christ Jesus holie Sacramentis: how that we have
complained by our publict supplicationis to the Quene Regent, that
our consciences ar burdened with unprofitable ceremonies, and are
compelled to adhear to idolatrie; that such as tack upoun thame the
office Ecclesiasticall, discharge no parte thareof, as becumith
trew ministeris to do; and finallie, that we and our brethrein ar
most unjustlie oppressed by thare usurped authoritie. And also we
suppose it is a thing sufficientlie knowin, that we wer of mynd at
this present Parliament to seik redress of suche enormiteis; bot,
considering that the trubles of the tyme do nott suffer suche
Reformatioun as we, by Goddis plane word, do requyre, we ar
enforced to delay that which most earnestlie we desyre; and yitt,
least that our silence should geve occasioun to our adversaries to
think, that we repent our formare interprise, we can not cease to
protest for remedy against that most unjust tyranny, which we
heirtofoir most patientlie have susteaned.
"And, First, We protest, that seing we can not obtene ane just
Reformatioun, according to Goddis worde, that it be lauchfull to us
to use oure selfis in materis of religioun and conscience, as we
must ansuer unto God, unto suche tyme as our adversaries be able to
prove thame selfis the trew ministers of Christes Churche, and to
purge thame selfis of suche crymes as we have already layed to
thare charge, offering our selfis to prove the same whensoever the
Sacrat Authoritie please to geve us audience.
"Secundlie, We protest, that nether we, nor yit any other that
godlie list to joyne with us in the trew faith, whiche is grounded
upoun the invincible worde of God, shall incure any danger in lyiff
or landis, or other politicall paines, for nott observing suche
Actes as heirtofoir have passed in favouris of our adversaries,
neyther yit for violating of suche rytes as man without God's
commandiment or worde hath commanded.
"We, Thridly, protest, that yf any tumult or uproare shall aryise
amanges the membres of this realme for the diversitie of religioun,
and yf it shall chance that abuses be violentlie reformed, that the
cryme thairof be not impute to us, who most humlie do now seak all
thinges to be reformed by ane ordour: [SN: LETT THE PAPISTIS
OBSERVE.] Bot rather whatsoever inconvenient shall happin to follow
for lack of ordour tacken, that may be imputed to those that do
refuise the same.
"And last, We protest, that these our requeastis, proceading from
conscience, do tend to none other end, bot to the Reformatioun of
abuses in Religioun onlie: Most humilie beseiking the Sacred
Authoritie to tak us, faithfull and obedient subjectis, in
protectioun against our adversaries; and to schaw unto us suche
indifferencie in our most just Petitionis, as it becumeth God's
Lievetenentis to do to those that in his name do call for defence
against cruell oppressouris and bloode thrustie tyrantes."[760]
[SN: LETTERIS TO JOHNE CALVIN.]
These our Protestationis publictlie redd, we desyred thame to have bene
inserted in the commoun Register; bot that by laubouris of ennemies was
denyed unto us. Nochttheles, the Quein Regent said, "Me will remember
what is protested; and me shall putt good ordour after this to all
thingis that now be in contraversie." And thus, after that sche be craft
had obteaned hir purpoise, we departed in good esperance of hir
favouris, praysing God in our hartes that sche was so weall enclyned
towardes godlynes. The goode opinioun that we had of hir synceritie,
caused us not onlie to spend our goodis and hasarde our bodyes at hir
pleasour, bot also, by our publict letters writtin to that excellent
servand of God JOHNE CALVINE, we did prayse and commend hir for
excellent knowledge in Goddis worde and good will towarttis the
advancement of his glorie; requyring of him, that by his grave counsall
and godlie exhortatioun he wald animat hir Grace constantlie to follow
that which godlie sche had begune. We did farther charplie rebuike,
boith by word and writting, all suche as appeired to suspect in hir any
vennoum of hypochrisie, or that war contrare to that opinioun which we
had conceaved of hir godlie mynd. Bott how far we war deceaved in our
opinioun, and abused by hir craft, did suddandlie appeare: for how sone
that all thingis perteanyng to the commoditie of France war granted by
us, and that peace was contracted betuix King Philip and France, and
England and us,[761] sche began to spew furth, and disclose the latent
vennome of hir dowble harte. Then began sche to frowne, and to look
frowardlie to all suche as sche knew did favour the Evangell of Jesus
Christ. Sche commanded her houshold to use all abhominationis at Pasche;
and sche hir self, to geve exampill to utheris, did communicat with that
idole in open audience: Sche comptrolled hir houshold, and wold know
whare that everie ane receaved thare Sacrament. And it is supposed, that
after that day the Devill took more violent and strong possessioun in
hir[762] then he had befoir; for, from that day fordwarte, sche appeared
altogether altered, insomuche that hir countenances and factes did
declair the vennome of hir harte. For incontinent sche caused our
preachearis to be summoned;[763] for whome, when we maid intercessioun,
beseiching hir Grace not to molest thame in thare ministerie, onles any
man war able to convict thame of fals doctrin, sche could not bryddill
hir toung from open blasphemy, but proudlie sche said, [SN: SCHE HAD
GOTTIN HIR LESSOUN FROM THE CARDINALL.] "In dispite of yow and of your
ministeris boith, thei shalbe banisshed owt of Scotland, albeit thei
preached als trewlie as evir did Sanct Paule." Which proud and
blasphemous ansuer did greatlie astoniss us; and yit ceassed we not
moist humilie to seak hir favouris, and by great diligence at last
obteaned, that the summoundis at that tyme war delayed. For to hir wer
send Alexander Erle of Glencarne, and Sir Hew Campbell of Loudoun
knycht, Schiref of Air, to reassoun with hir, and to crave some
performance of hir manifold promisses. [SN: QUENE REGENTIS ANSURE.] To
whome sche ansured, "It became not subjectis to burden thare Princess
with promisses, farther then it pleaseth thame to keape the same." Boith
thei Noble men faythfullie and boldly discharged thare dewitie, and
plainlie foirwarned hir of the inconvenientis that war to follow;
wharewyth sche somewhat astonied said, "Sche wald advise."[764]
[SN: SANCT JOHNESTOUN EMBRASED THE EVANGELL.]
In this meantyme did the toune of Perth, called Sanct Johnestoun,
embrase the trewth, which did provok hir to a new fury; in which sche
willed the Lord Ruthven, Provest of that toune,[765] to suppress all
suche religioun thare. [SN: LORD RUTHVEN HIS ANSURE.] To the which, when
he ansured, "That he could maik thare bodyes to come to hir Grace, and
to prostrate thame selfis befoir her, till that sche war fullie satiate
of thare bloode, bot to caus thame do against thare conscience, he could
not promeise:" Sche in fury did ansure, "That he was too malaperte to
geve hir suche ansure," affirmyng, "that boyth he and thei should
repent it." Sche solisted Maister James Halyburtoun, Provest of
Dundie,[766] to apprehend Paule Methven,[767] who, fearing God, gave
secreat advertisement to the man to avoid the toune for a tyme. Sche
send furth suche as sche thought most able to perswade at Pasche, to
caus Montrose, Dundie, Sanct Johnestoun, and otheris suche places as had
receaved the Evangell, to communicat with the idole of the Messe; bot
thei could profeit nothing: the heartis of many war bent to follow the
trewth reveilled, and did abhore superstitioun and idolatrie. Whareat
sche more heighlie commoved, did summound agane all the preachearis to
compear at Striveling, the tent day of Maij, the year of God 1559. Which
understand by us, we, wyth all humble obedience, sowght the meanes how
sche myght be appeased, and our preachearis not molested: bot when we
could nothing prevaill, it was concluded by the hole brethrein, that the
Gentilmen of everie cuntrie should accumpany thare Preachouris to the
day and place appointed. [SN: THE FIRST ASSEMBLIE AT SANCT JOHNESTOUN.]
Whareto all men war most willing; and for that purpose the toune of
Dundy, the gentilmen of Anguss and Mernis, passed fordwarte with thare
preachearis to Sanct Johnestoun, without armour, as peciable men,
mynding onlie to geve confessioun with thare preachearis. And least that
suche a multitude should have gevin fear to the Quein Regent, the Lard
of Dun, a zelous, prudent, and godly man, passed befoir to the Quein,
then being in Striveling, to declare to hir, that the caus of thare
convocatioun was onlie to geve confessioun with thare preachearis, and
to assist thame in thare just defence. Sche understanding the fervencie
of the people, began to craft with him, solisting him to stay the
multitude, and the preachearis also, with promeise that sche wald tak
some bettir ordour. [SN: THE LARD OF DUN STAYED THE CONGREGATIOUN AND
THE PREACHEARIS.] He, a man most gentill of nature, and most addict to
please hir in all thingis not repugnant to God, wret to those that then
war assembled at Sanct Johnestoun, to stay, and nott to come fordwarte;
schawand what promess and esperance he had of the Quenis Grace favouris.
At the reading of his letteris, some did smell the craft and deceat, and
persuaded to pas fordwarte, unto the tyme a discharge of the formare
summondis should be had, alledgeing, that otherwyis thare process of
horning or rebellioun, should be executed against the preachearis; and
so should not onlie thei, bot also all suche as did accumpanye thame, be
involved in a lyik cryme. Otheris did reassone, that the Quenes
promeisses was not to be suspected, neyther yitt the Lard of Dun his
requeast to be contempned; and so did the hole multitude with thare
preacheris stay.
In this meanetyme that the Preacheouris ware summoned, to wit, the
secound of Maij 1559, arryved JOHNE KNOX from France,[768] who ludgeing
two nychtis onlie in Edinburgh, hearing the day appointed to his
brethren, repared to Dundee, whare he earnestlie requyred thame, "That
he myght be permitted to assist his brethrein, and to geve confessioun
of his faith with thame:" which granted unto him, [he] departed unto
Sanct Johnestoun with thame; whare he began to exhorte, according to the
grace of God granted unto him. The Quein, perceaving that the
preachearis did nott compeir, began to utter her malice; and
notwythstanding any requeist maid in the contrarie, gave commandiment
to putt thame to the horne, inhibiting all men under pane of thare
rebellioun to assist, conforte, receave, or maynteane thame in any
sorte. Whiche extremitie perceaved by the said Lard of Dune, he
prudentlie withdrew himself, (for otherwyes by all appearance he had not
eschaped empresonement;) for the Maister of Maxwell,[769] ane man zelous
and stout in God's caus, (as then appeired,) under the cloak of ane
uther small cryme, was that same day committed to warde, becaus he did
boldlie affirme, "That to the uttermost of his power, he wold assist the
preachearis and the congregatioun; notwythstanding any sentence whiche
injustlie was, or should be, pronunced against thame. The Lard of Dun,
cuming to Sanct Johnestoun, expounded the caise evin as it was, and did
conceill nothing of the Quenis craft and falshode. Whiche understand,
the multitud was so enflammed, that neyther could the exhortatioun of
the preacheare, nor the commandiment of the magistrat, stay thame from
distroying of the places of idolatrie.
[SN: THE DOUN CASTING OF THE FREIRIS IN SANCT JOHNESTOUN.]
The maner whairof was this:[770] The preacheouris befoir had declaired,
how odiouse was idolatrie in God's presence; what commandiment he had
gevin for the destructioun of the monumentis thairof; what idolatrie and
what abhominatioun was in the Messe. It chanced, that the next day,
whiche was the ellevint of Maij, after that the Preachearis wer exyled,
that after the sermoun whiche was vehement against idolatrie, that a
preast in contempt wold go to the Messe; and to declair his malapert
presumptioun, he wold opin up ane glorious tabernacle which stoode upoun
the Hie Altare. Thare stoode besyde, certane godly men, and amonges
otheris a young boy, who cryed with a lowd voce, "This is intollerable,
that when God by his Worde hath planelie damned idolatrie, we shall
stand and see it used in dispyte." The preast heirat offended, gave the
chyld a great blow; who in anger took up a stone, and casting at the
prcast, did hytt the tabernacle and brack doune ane ymage; and
immediatlie the hole multitude that war about cast stones, and putt
handis to the said tabernacle, and to all utheris monumentis of
idolatrie; whiche thei dispatched, befoir the tent man in the toune war
advertist, (for the moist parte war gone to dennar:) Whiche noysed
abroad, the hole multitude convened, not of the gentilmen, neyther of
thame that war earnest professouris, bot of the raschall multitude, who
fynding nothing to do in that Churche, did run without deliberatioun to
the Gray and Blak Freris; and nochtwythstanding that thei had within
thame verray strong gardis keapt for thare defence, yitt war thare gates
incontinent brust upe. The first invasioun was upoun the idolatrie; and
thareafter the commoun people began to seak some spoile; and in verray
deid the Gray Freiris[771] was a place so weall provided, that oneles
honest men had sein the same, we wold have feared to have reported what
provisioun thei had. Thare scheittis, blancattis, beddis, and
covertouris wer suche, as no Erle in Scotland hath the bettir: thair
naiprie was fyne. [SN: THAIR PROVISIOUN.] Thei wer bot awght personis in
convent, and yitt had viij punscheonis of salt beaff, (considder the
tyme of the yeare, the ellevint day of Maij,) wyne, beare, and aill,
besydis stoare of victuallis effeiring thareto. The lyik haboundance
was nott in the Blak Frearis;[772] and yitt thare was more then becam
men professing povertie. The spoile was permitted to the poore: for so
had the preacheouris befoir threatned all men, that for covetousnes saik
none shuld putt thare hand to suche a Reformatioun, that no honest man
was enriched thairby the valew of a groate. Thare conscience so moved
thame, that thei suffered those hypocreattis tak away what thei could,
of that whiche was in thare places. The Priour of Charter-howse was
permitted to tack away with him evin so muche gold and silver as he was
weall able to cary.[773] So was menis consciences befoir beattin with
the worde, that thei had no respect to thare awin particulare proffeit,
bot onlie to abolishe idolatrie, the places and monumentis thareof: in
which thei wer so busye, and so laborious, that within two dayis, these
three great places, monumentis of idolatrie, to witt, the Gray and Blak
theves,[774] and Charter-housse monkis, (a buylding of a wonderouse
coast and greatness,[775]) was so destroyed, that the walles onlie did
remane of all these great edificationis.
[SN: A GODLY VOW.]
Whiche, reported to the Quein, sche was so enraged that sche did avow,
"Utterlie to destroy Sanct Johnestoun, man, woman, and child, and to
consume the same by fyre, and thairafter to salt it, in signe of a
perpetuall desolatioun." We suspecting nothing suche creweltie, bot
thinking that suche wordis myght eschape hir in choler, without purpose
determinate, becaus sche was a woman sett a fyre by the complaintes of
those hypocrytes who flocked unto hir, as ravennis to a carioun; We, (we
say,) suspecting nothing suche beastlie crueltie, returned to our awin
housses; leaving in Sanct Johnestoun Johne Knox to instruct, becaus thei
war young and rude in Christ. Bott sche, sett a fyre, partlie be hir
awin malice, partelie by commandiment of hir freindis in France, and not
a litill by brybes, whiche sche and Monsieur Dosell receaved from the
Bischoppes and the Preastis heir at home, did continew in hir rage. [SN:
THE COMPLAINT OF THE QUEIN REGENT.] And first, sche send for all the
Nobilitie, to whome sche complaned, "That we meaned nothing bot a
rebellioun." Sche did grevouslie aggreage the destructioun of the
Charter-howse,[776] becaus it was a Kingis fundatioun; and thare was
the tumbe of King James the First; and by suche other perswasionis sche
maid the most parte of thame grant to persew us. And then incontinent
send sche for hir Frenchemen; for that was and hath ever bein hir joy to
see Scottishmen dip one with anotheris bloode. No man was at that tyme
more frack against us then was the Duke,[777] lead by the crewell beast,
the Bischope of Sanctandrois, and by these that yitt abuse him, the
Abbot of Kilwynnyng,[778] and Matthew Hammyltoun of Mylburne,[779] two
cheaf ennemeis to Christ Jesus; yea, and ennemeis[780] to the Duke and
to his hole house, bot in sa far as thairby thei may procure thair awin
particulare proffeitt. These and suche other pestilent Papistes ceassed
nott to cast faggotis on the fyre, continewalie cryeing, "Fordwarte
upoun these Heretiques; we shall ones rydd this realme of thame."
The certantie heirof cuming to our knowledge, some of us repaired to the
Toune agane, about the 22 day of Maij, and thare did abyde for the
conforte of our brethrein. Whare, after invocatioun of the name of God,
we began to putt the Toune and ourselfis in suche strenth, as we thought
myght best for our just defence. And, becaus we war nott utterlie
dispared of the Quenis favouris, we cawsed to forme a lettir to hir
Grace, as followeth:--
"TO THE QUENIS GRACE REGENT, ALL HUMILL OBEDIENCE AND DEWITIE
PREMISSED.
"As heirtofoir, with jeopard of our lyves, and yitt with willing
hartes, we haif served the Authoritie of Scotland, and your Grace,
now Regent in this Realme, in service to our bodyes dangerous and
painefull; so now, with most dolorous myndis we ar constraned, by
injust tyrannye purposed against us, to declair unto your Grace,
That except this crueltie be stayed by your wisdome, we wilbe
compelled to tak the sweard of just defence aganis all that shall
persew us for the mater of religioun, and for our conscience saik;
whiche awght not, nor may nott be subject to mortale creatures,
farder than be God's worde man be able to prove that he hath power
to command us. We signifie moreover unto your Grace, That yf by
rigour we be compelled to scale the extreme defence, that we will
nott onlie notife our innocencie and petitionis to the King of
France, to our Maistres and to her Housband, bot also to the
Princes and Counsall of everie Christiane Realme, declairing unto
thame, that this cruell, injust, and most tyrannicall murther,
intended aganis townes and multitudis, wes, and is the onlie caus
of our revolt from our accustomed obedience, whiche, in God's
presence, we faythfullie promeise to our Soverane Maistres, to hir
Husband, and unto your Grace Regent; provided, that our consciences
may lyve in that peace and libertie whiche Christ Jesus hath
purchassed till us by his bloode; and that we may have his worde
trewlie preached, and holie Sacramentis ryghtlie ministrat unto us,
without whiche we fermelie purpose never to be subject to mortall
man: [SN: O WHAIR IS THIS FERVENCIE NOW!] For better, we think, to
expone our bodyes to a thowsand deathis, then to hasarde our soules
to perpetuall condemnatioun, by denying Christ Jesus and his
manifest veritie, whiche thing not onlie do thei that committ open
idolatrie, bot also all suche as seing thare brethrene injustlie
persewed for the caus of religioun, and having sufficient meanes to
conforte and assist thame, do nott the less withdraw frome thame
thair detfull supporte. [SN: O WALD GOD THAT THE NOBILITIE SHULD
YITT CONSIDERE.] We wald nott your Grace should be deceaved by the
fals persuasionis of those cruell beastis, the Churche men, who
affirme, That your Grace nedith nott greatlie to regarde the losse
of us that professe Christ Jesus in this realme. Yf (as God forbid)
ye gif care to thare pestilent counsall, and so use against us this
extremitie pretended; it is to be feared, that neyther ye, neyther
yitt your posteritie, shall at any tyme after this fynd that
obedience and faithfull service within this realme, whiche at all
tymes yow have found in us. We declair our judgementis frelie, as
trew and faithfull subjectis. God move your Graces harte favorablie
to interpreite our faythfull meanyng. Further advertissing your
Grace, that the self same thing, together with all thingis that we
have done, or yitt intend to do, we will notifie by our letteris to
the King of France; asking of yow, in the name of the eternall God,
and as your Grace tenderis the peace and qwyetness of this realme,
that ye invaid us nott with violence, till we receave ansur from
our Maistres, hir Husband, and from thare advised counsall thare.
And this we committ your Grace to the protectioun of the
Omnipotent.
"Frome Sanet Johnestoun the 22 of Maij 1559.
(_Sic subscribitur_,) Your Grace's obedient subjectis in all
thingis not repugnant to God,
"THE FAITHFULL CONGREGATIOUN OF CHRIST JESUS
IN SCOTLAND."
In the same tennour we wrate to Monsieur Dosell in Frenche, requiring of
him, that by his wisdome he wold mitigate the Quenis raige, and the
raige of the Preastis; otherwyis that flambe, whiche then begane to
burne, wold so kendle that quhen some men wold, it culd not be
slokenned; adding farder, that he declairit him self[781] no faithfull
servand to his maister the King of France, yf for the plesour of the
Preistis he wald persecut us, and so compell us to taik the sweard of
just defence. In lyke maner we wrait to Capitane Serra la Burse, and to
all uther Capitanis and Frenche soldiouris in generall, admonischeing
thame that thair vocatioun was nocht to fyght aganis us naturall
Scottishmen; nather yit that thai had any suche commandiment of thair
maister. We besowght thame thairfoir nocht to provok us to inemitie
aganest thame, considdering, that thay had found us favorable in thair
most extreme necessiteis. We declairit farther unto thame, that yf thay
enterit in hostilitie and bloody warre aganest us, that the same sould
remane langar than thair and oure lyves, to witt, evin in all
posteriteis to come, so lang as naturall Scottishmen suld have power to
revenge suche crewelty, and maist horribill ingratitude.
Thease letteris war causit be spred abroade in great habundance, to the
end that sum myght cume to the knawlege of men. The Quene Regent hir
letter was layed upoun hir cussing in the Chapell Royall at Striveling,
quhair sche accustomit to sitt at Messe. Sche looked upoun it, and put
it in the pocket of hir goune. Monsieur Dosell and the Capitanis
receavit thairis deliverit evin be thair awin soldiouris, (for sum
amongis thame war favoraris of the treuth,) quho efter the reading of
thame, began to ryve thair awin beardis; for that was the modest
behaveour of Monsieur Dosell, quhen treuth was told unto him, so that it
repugne to his fantasie. These our letteris war suppressed to the
uttermost of thair power, and yit thay come to the knowlege of mony. Bot
the raige of the Quene and Preistis culd nocht be stayed; bot fordwart
thay move against us, quho than war bot are verrie few and meane number
of gentilmen in Sanct Johnestoun. We perceaving the extremitie to
approche, did wrytt to all bretherin, to repair towardis us for our
releve; to the quhiche we fand all men so readie bent, that the work of
God was evidentlie to be espyed. And becaus that we wold omitt na
diligence to declair our innocencie to all men, we formit ane letter to
those of the Nobilitie who than persecuted us, as efter followeth:--
"TO THE NOBILITIE OF SCOTLAND, THE CONGREGATIONIS OF CHRYST JESUS
WITHIN THE SAME, DESYR THE SPREIT OF RYGHTEOUS JUDGEMENT."
"Becaus we ar nocht ignorant, that the Nobilitie of this realme who
now persecute us, employing thair hole study and force to manteyne
the kingdome of Sathan, of superstitioun and idolatrie, ar yit
nochttheles devidit in opinioun; We, the Congregatioun of Christ
Jesus by yow injustlie persecuted, have thocht good, in one letter,
to write unto yow severallie. Ye ar devidit, we say, in opinioun;
for sum of yow think that we who have tackin upoun us this
interpryise to remove idolatrie, and the monumentis of the same, to
erect the trew preaching of Chryst Jesus in the boundis committit
to our chargis, ar Heretickis, seditious men, and trubilleris of
this commone wealth; and thairfoir that no punischment is
sufficient for us: and so, blyndit with this rage, and under
pretens to serve the Authoritie, ye proclame warre, and threattin
distructioun without all ordour of law aganis us. To yow, we say,
that nather your blynd zeale, nather yit the colour of authoritie,
sall excuse yow in Godis presence, who commandeth "None to suffer
death, till that he be opinlie convictit in jugement, to have
offendit against God, and against his law writtin," whiche no
mortall creature is able to prove against us: for quhatsoevir we
have done, the same we have done at Godis commandiment, who
planelie commandis idolatrie, and all monumentis of the same to be
destroyed and abolisshed, Oure ernist and long requeist hath bein,
and is, that in opin assemblie it may be disputit in presence of
indifferent auditouris, [SN: THE PERPETUALL REQUEIST OF THE
PROTESTANTIS OF SCOTLAND.] "Whether that theis abhominationis,
namit by the pestilent Papistis, religioun, whiche thay by fyre and
sweard defend, be the trew religioun of Christ Jesus or not?" Now,
this our humbill requeast denyed unto us, our lyves ar sought in
most crewell maner. And ye, the Nobilitie, (whose dewetie is to
defend innocentis, and to brydle the fury and raige of wicked men,
wer it of Princes or Emperouris,) do nochtwithstanding follow thare
appetytis, and arme your selfis against us, your bretherin, and
naturall cuntriemen; yea, against us that be innocent and just, as
concerning all suche crymes as be layid to our chargis. Yf ye think
that we be criminall becaus that we dissent from your opinioun,
considder, we beseiche yow, that the Prophetis under the law, the
Apostles of Christ Jesus efter his Assentioun, his primitive
Churche, and holy Martyris, did disassent from the hole world in
thare dayis; and will ye deny bot that thair actioun was just, and
that all those that persecuted thame war murtheraris befoir God?
May nocht the lyek be trew this day? What assurance have ye this
day of your religioun, whiche the warld that day had nocht of
thairis? Ye have a multitude that aggre with yow, and so had thay.
Ye have antiquitie of tyme, and that thay lacked nocht. Ye have
counsales, lawis, and men of reputatioun that have establisshed all
thingis, as ye suppose: Bot none of all these can maik any
religioun acceptable unto God, whiche onelie dependeth upon his
awin will, revealled to man in his most sacred word. Is it nocht
than a wonder that ye sleip in so deadlie a securitie, in the mater
of your awin salvatioun, considdering that God gevith unto yow so
manifest tockens, that ye and your leaderis ar boith declynit from
God? [SN: PROBATIOUN AGAINST THE PAPISTIS.] For yf "the tree salbe
judgit by the fruit," (as Christ Jesus affirmeth, that it must be,)
than of necessitie it is that your Prelattis, and the hole rable of
thair clergie, be evill treeis. For yf adultrie, pryde, ambitioun,
dronknes, covetousnes, incest, unthankfulnes, oppressioun, murther,
idolatrie, and blasphemye, be evill fructis, thare can none of that
generatioun, whiche clame to thame selfis the title of Churche
men,[782] be judged gud treeis; for all these pestilent and wicked
fruittis do they bring furth in greittest habundance: And gif thai
be evill treis, (as ye your selfis must be compelled to confes thay
ar,) advise prudentlie with what consciences ye can manteyne thame,
to occupy the roume and place in the Lordis vyne yarde. Do ye nocht
considder, that in so doing ye labour to manteyne the servandis of
syne in thair filthie corruptioun; and so consequentlie ye labour,
that the Devill may regne, and still abuse this realme, by all
iniquitie and tyrannye, and that Chryst Jesus and his blessed
Evangell be suppressed and extinguesshed?
[SN: AGAINST SUCHE AS UNDER COLOUR OF AUTHORITIE PERSEQUTE THAIR
BRETHERIN.]
"The name and the cloke of the Authoritie, whiche ye pretend, will
nothing excuse yow in Godis presence; but rather sall ye beir duble
condempnatioun; for that ye burdeane God, as that his good
ordinance wer the caus of your iniquitie. All authoritie quhilk God
hath establisshed, is good and perfyte, and is to be obeyed of all
men, yea under the pane of damnatioun. [SN: DIFFERENCE BETUIX THE
PERSONE AND THE AUTHORITIE.] But do ye nocht understand, that thair
is a great difference betuix the authoritie quhiche is Goddis
ordinance, and the personis of those whiche ar placit in
authoritie? The authoritie and Goddis ordinance can never do wrang;
for it commandeth, That vice and wickit men be punischit, and
vertew, with verteous men and just, be maynteaned. But the corrupt
Persone placed in this authoritie may offend, and most commonelie
doeth the contrare heirof; and is than the corruptioun of the
persone to be followed, be ressone that he is cled with the name of
the authoritie? Or, sall those that obey the wicked commandiment of
those that ar placed in authoritie be excusable befoir God? Nocht
so; nocht so. Bott the plagues and vengeances of God tackin upoun
Kingis, thair servandis, and subjectis, do witnes to us the plane
contrarie. Pharao was a King, and had his authoritie of God, who
commandit his subjectis to murther and torment the Israelites, and
at last most crewellie to persecut thair lyves. But was thare
obedience, (blynd raige it should be called,) excusable befoir God?
The universall plague doeth planelie declair, that the wicked
commander, and those that obeyed, war alyke giltie befoir God. [SN:
THE FACT OF KING SAULE.] And yf the example of Pharao shalbe
rejected, becaus he was ane Ethnik, than lat us considder the
factis of Saule: He was a King anoynted of God, appoynted to regne
ower his people, he commanded to persecut David, becaus (as he
alledged) David was a traytour and usurper of the Crowne; and
lyekwyis commanded Abimelech the Hie Preast and his fellowis to be
slane: But did God approve any parte of this obedience? Evident it
is that he did nott. And think ye, that God will approve in yow
that whiche he did dampne in otheris? Be nocht deceaved: with God
thair is no suche partialitie.[783] Yf ye obey the injust
commandimentis of wicked rewlaris, ye sall suffer Goddis vengeance
and just punishment with thame. And thairfoir as ye tender your
awin salvatioun, we most earnistlie requyre of yow moderatioun,
and that ye stay your selfis, and the furye of utheris, from
persecuting of us, till our cause be tryed in lauchfull and opin
judgement.
"And now, to yow that ar perswaded of the justice of our cause,
that sumtyme have professed Chryst Jesus with us, and that also
have exhorted us to this interpryse, and yit have left us in our
extreme necessitie, or at the least look throw your fingaris, in
this our truble, as that the matter apperteaned nocht unto yow; we
say, that onles (all fear and warldlie respectis sett asyde) ye
joyne your selffis with us, that as of God ye ar reputed
traytouris, so shall ye be excomunicated from our societie, and
from all participatioun with us in the administratioun of
Sacramentis. The glorie of this victorie, quhilk God shall geve to
his Churche, yea evin in the eyis of men, shall nocht apperteane to
yow; bot the fearfull judgement, whiche apprehended Ananias and his
wyfe Sapphyra, sall apprehend yow and your posteritie. [SN: LETT
BOTH THE ONE PART AND THE UTHER JUDGE YF GOD HAVE NOCHT JUSTIFIED
THE CAUS OF THE INNOCENTIS.] Ye may perchance contempne, and
dispyise the excomunicatioun of the Churche now by Godis myghtie
power erected amongis us, as a thing of no force; bot yit doubt we
nothing, but that our Churche, and the trew ministeris of the same,
have the same power whiche our Maister, Christ Jesus, granted to
his Apostles in these wordis, "Whose synnis ye sall forgeve, shalbe
forgevin; and whose synnis ye shall reteane, shall be reteaned;"
and that, becaus thay preiche, and we beleve the same doctryne
whiche is conteyned in his most blessed wourd. And thairfoir except
that ye will contempne Chryst Jesus, ye nether can despyise our
threatnyng, nether yit refuise us calling for your just defence.
[SN: FROM QUHENS THIS CORAGE DID PROCEID THE ISHEW DECLAIRED.] By
your faynting, and by extracting of your support, the enimeis ar
incoraged, thinking, that thay shall find no resistance: In whiche
point, God willing, thay salbe deceaved. For gif thay war ten
thowsand, and we bot are thowsand, thai sall nocht murther the
least of our bretherin, but we (God assisting us) shall first
committ our lyves in the handis of God for thair defence. But this
shall aggravat your damnatioun; for ye declair your selfis boith
traytouris to the treuth ones professed, and murtheraris of us, and
of your bretherin, from whome ye draw your detfull and promisshed
support, whome your onelie presence (to manis judgement) myght
preserve from this danger. For our enimeis looke nocht to the power
of God, bot to the force and strenth of man. When the nomber is
mean to resist thame, than rage thay as bloody wolvis; bot a party
equall or able to resist thame in apperance, doeth brydill thair
fury. Examinat your awin consciencis, and wey that sentence of our
Maister, Chryst Jesus, saying, "Whosoevir denyeth me, or is
aschamed of me befoir men, I shall deny him befoir my Father." Now
is the day of his battell in this realme: Yf ye deny us, your
bretherin, suffering for his name's saik, ye do also deny him, as
him self doeth witnes in these wordis, "Whatsoevir ye did to any of
these litill ones, that ye did to me; and what ye did nocht to one
of those litill ones, that ye did nocht to me." Gif these sentencis
be trew, as concerning meat, drink, cloithing, and suche thingis as
apperteane to the body, shall thai not be lykewyis trew in these
thingis that apperteane to the preservatioun of the lyves of
thowsandis, whose bloode is now sought, for professioun of Christ
Jesus? And thus schortlie leave we yow, who sumtymes have professed
Christ Jesus with us, to the examinatioun of your awin consciencis.
And yit ones agane, of yow, who, blynded by superstitioun persecute
us, we requyre moderatioun, till our cause may be tryed, whiche gif
ye will nocht grant unto us for Godis cause, yit we desyre yow to
have respect to the preservatioun of our commone cuntree, whiche we
can not sonnar betray in the handis of strangeris, than that one of
us distroy and murther ane uther. Considder our petitionis, and
call for the spreit of richteous judgement."
These our Letteris being divulgat, some man began to reasoun whether of
conscience thai myght invaid us or not, considdering that we offered dew
obedience to the Authoritie; requiring nothing bot the libertie of
conscience, and our religioun and fact to be tryed by the word of God.
Oure Letteris came with convenient expeditioun to the handis of the
bretherin in Cuninghame and Kyle, who convened at the Kirk of
Craggie,[784] whare, efter some contrarious reassonis, Alexander Erle of
Glencarne, in zeall, burst furth in these wordis, "Lat everie man serve
his conscience. I will, by Goddis grace, see my bretherin in Sanct
Johnestoun: yea, albeit never man should accumpany me, I will go, and
gif it war bot with a pick upoun my shulder; for I had rather dye with
that cumpany, nor leve efter thame." These wordis so encoraged the rest,
that all decreed[785] to go fordward, as that thai did so stoutlie, that
when Lyoun Herault, in his coat armour, commanded all man under the pane
of treassone to returne to thair housses by publict sound of trumpett in
Glasgw, never man obeyed that charge, but all went fordward, as we will
efter hear. When it was clearlie understand that the Prelattis and thair
adherantis, suppressing our petitionis so far as in thame lay, did
kindill the furye of all men against us, it was thoght expedient to
writt unto thame sum declaratioun of our myndis, whiche we did in this
forme following:--
"TO THE GENERATIOUN OF ANTICHRIST, THE PESTILENT PRELATTIS AND
THARE SCHAVILLINGIS WITHIN SCOTLAND, THE CONGREGATIOUN OF CHRIST
JESUS WITHIN THE SAME, SAYETH,
"To the end that ye shall not be abused, thinking to eschaipe just
punishment, efter that ye in your blind fury have caused the bloode
of many to be sched, this we notifie and declair unto yow, that yf
ye proceid in this your malicious creweltie, ye shalbe entreated,
wharesoevir ye shalbe apprehended, as murtheraris and oppin
enimeis to God and unto mankind; and thairfoir, betymes cease from
this blind raige. Remove first from your selfis your bandis of
bloody men of warre, and reforme your selffis to a more quiet lyve;
and thairefter mitigat ye the authoritie whiche, without cryme
committed upoun our parte, ye have inflammit aganis us; or ellis be
ye assured, that with the same measure that ye have measured
against us, and yit intend to measure to utheris, it salbe measured
unto yow: That is, as ye by tyranny intend nocht onelie to destroy
our bodyis, bot also by the same to hold our sowllis in bondage of
the Devill, subject to idolatrie, so shall we with all force and
power, whiche God shall grant unto us, execut just vengeance and
punishment upoun yow. Yea, we shall begyn that same warre whiche
God commanded Israell to execut aganis the Cananites; that is,
contract of peace shall never be maid, till ye desist from your
oppin idolatrie and crewell persecutioun of Godis childrein. And
this we signifie unto yow in the name of the eternall God, and of
his Sone Christ Jesus, whose veritie we profess, and Evangell we
will have preached, and holy Sacramentis ryghtlie minstrat, so long
as God will assist us to ganestand your idolatrie. Tak this for
Advertisment, and be nocht deceaved."
[SN: SPEIKARIS SEND BY THE QUENE TO SANCT JOHNESTOUN.]
These our requeistis and advertismentis nochtwithstanding, Monsieur
Dosell and his Frenchemen, with the Preastis and thair bandis, marched
fordward against Sanct Johnestoun, and approched within ten myles to the
town. Than repaired the bretherin from all quartaris for our releaff.
The gentilmen of Fyffe, Anguss, and Mernis, with the town of Dundie, war
thay that first hasarded to resist the enimie; and for that purpoise was
chosin a platt of ground,[786] a myle and more distant from the town. In
this meantyme the Lord Ruthven, Provest of the town of Sanct Johnestoun,
and a man whome many judged godlie and stout in that actioun, (as in
verray dead he was evin unto his last breath,[787]) left the town, and
depairtit first to his awin place, and efter to the Quene: whose
defectioun and revolt was a great discoragement to the hartis of many;
and yit did God so confort,[788] that within the space of tuelf houris
efter, the hartis of all men war erected agane; for those that war than
assembillit did nocht so muche houp victorie by thair awin strenth, as
by the power of Him whose veritie they professed; and began one to
confort another, till the hole multitude was erected in a reasonable
esperance. The day efter that the Lord Ruthven depairted, whiche was the
24 of Maij, cam the Erle of Argyle, Lord James, Priour of Sanctandrois,
and the Lord Sempill, directed from the Quene Regent to inquire the caus
of that convocatioun of liegis thare. To quhome, quhen it was ansuered,
that it was onelie to resist that crewell tyranny devised against that
poore town, and the inhabitants of the same, thay asked, "Gif we myndit
nocht to hold that town against the authoritie, and against the Quene
Regent?" To the whiche questioun ansuered the Lairdis of Dun and
Pittarro, with the Congregatioun of Anguss and Mernis, the Maister of
Lyndesay, the Lairdis of Lundy, Balvaird,[789] and otheris Barronis of
Fyffe, "That gif the Quenis Grace wald suffer the religioun thare begun
to proceid, and nocht truble thair bretherin and sisteris that had
professed Christ Jesus with thame, that the town, thay thame selffis,
and quhatsoevir to thame perteaned, should be at the Quenis
commandiment." [SN: THE FALS SUGGESTIOUN OF THE QUENE REGENT.] Whiche
ansuer understand,[790] the Erle of Ergyle and the Priour (quho boith
war than Protestantis) began to muse, and said planelie, that thay war
far utherwayis informed by the Quene, to witt, "That we mentt no
religioun, but a plane rebellioun." To the whiche when we had answered
simplie, and as the treuth was, to wit, "That we conveaned for none
other purpose, bot onelie to assist our brethrein, who than war most
injustlie persecuted; and thairfoir we desyred thame faithfullie to
report our answer, and to be intercessouris to the Quene Regent, that
suche creweltie suld nocht be usit against us, considering that we had
offered in our former letteris, alsweill to the Quenis Grace, as to the
Nobilitie, our mater to be tryed in lauchfull judgement." Thay promesed
fidelitie in that behalff, whiche also thay keipt.
The day efter, whiche was the 25 day of Maij, befoir that the saidis
Lordis depairted, in the morning Johne Knox desyred to speak with the
same Lordis; whiche grantit unto him, he was conveyed to thair ludgeing
by the Laird of Balvaird,[791] and thus he began:--
[SN: THE ORATIOUN OF JOHNE KNOX TO THE LORDIS.]
"The present trublis, Honorable Lordis, owght to move the hartis,
nocht onlie of the trew servandis of God, bot also of all suche as
beare any favour to thare cuntree, and naturall cuntreymen, to
discend within thame selfis and deiplie to considder quhat shalbe
the end of this pretended tyranny. The raige of Sathan seaketh the
destructioun of all those that within this realme professe Christ
Jesus; and thay that inflambe the Quenis Grace, and yow the Nobles
aganis us, regard nocht who prevaill, provided that thay may abuse
the warld, and leve at thair pleasour, as heirtofoir thay have
done. Yea, I fear that some seak nothing more than the effusioun of
Scottis bloode, to the end that thair possessionis may be more
patent to utheris. Bot, becaus that this is nocht the principall
whiche I have to speak, omitting the same to be considderit by the
wisdome of those to quhome the cair of the commone wealth
apperteaneth.
"1st. I most humbillie require of yow, my Lordis, in my name, to
say to the Quenis Grace Regent, that we, who sche in hir blynd
raige doeth persecute, ar Goddis servandis, faithfull and obedient
subjectis to the authoritie of this realme; that that religioun,
whiche sche pretendeth to maynteyne by fyre and sweard, is nott the
trew religioun of Christ Jesus, bot is expres contrarie to the
same; a superstitioun devised be the brane of man; whiche I offer
my selff to prove aganis all that within Scotland will maynteane
the contrarie, libertie of towng being granted unto me, and Godis
writtin word being admitted for judge.
[SN: LETT THE PAPISTES, RATHER AMBITIOUS ROMANISTIS, JUDGE.]
"2d. I farder require your Honouris, in my name, to say unto hir
Grace, that as of befoir I have writtin, sa now I say, that this
hir interpryise shall nocht prosperouslie succeid in the end; and
albeit for a tyme sche truble the sanctis of God, for sche feghteth
nocht aganis man onelie, bot against the eternall God and his
invincible veritie; and thairfoir, the end shalbe hir confusioun,
oneles betymes sche repent and desist.
"These thingis I require of yow, in the name of the eternall God,
as from my mouth, to say unto hir Grace; adding, that I have bein,
and am a more assured friend to hir Grace, than thay that either
flattering hir ar servandis to hir corrupt appetytes,[792] or ellis
inflambe hir against us, who seik nothing bot Goddis glorie to be
advanceit, vice to be suppressed, and veritie to be maynteaned in
this poore realme."
[SN: THE DILIGENCE OF THE ERLE OF GLENCARNE, AND OF THE BRETHERIN
OF THE WEST, FOR THE RELEIF OF SANCT JOHNESTOUN.]
Thei all three did promese to report his wordis sa fer as thai culd,
whiche efterwardis we understoode thai did. Yea, the Lord Semple[793]
him self, a man sold under syne, enymye to God and to all godlynes, did
yit maik suche report, that the Quene was sumquhat offended, that any
man suld use suche libertie in hir presence. Sche still proceaded in hir
malice; for immediatelie thairefter sche send hir Lyoun Herauld,[794]
with letteris, straitlie chargeing all man to avoid the toun, under the
pane of treasone. Whiche letteris, efter he had declaired thame to the
cheife men of the Congregatioun, he publictlie proclamed the same, upoun
Sounday, the 27 [28th] of Maij.[795] In this mean tyme, come sure
knawlege to the Quene, to the Duke, and to Monsieur Dosell, that the
Erle of Glencarne, the Lordis Uchiltrie and Boyd, the young Schiref of
Air, the Lairdis of Cragy Wallace, Sesnock, Carnell, Barr,
Gaitgirth,[796] and the hole Congregatioun of Kyle and Cuninghame,
approched for our releve; and in verray dead thay came in suche
diligence, and suche a nomber, that as the enymie had just caus to fear,
so have all that professe Christ Jesus just matter to praise God for
thair fidelitie and stout corage in that nead; for by thair presence was
the tyranny of the enymie brydilled. Thare diligence was suche, that
albeit the passage by Striveling, and sex myles above, was stoppit, (for
thair lay the Quene with hir bandis, and gart cutt the brigis upoun the
watter of Forth, Gwdy and Teath,[797] above Striveling,) yit maid thay
suche expeditioun throw desert and montane, that thay prevented the
enymie, and approched within sex myles to our campe, whiche than lay
without the town, awaiting upoun the enymie, befoir that any assured
knawlege come to us of thair cunning. Their number was judged to[798] to
tuentie fyve hundreth men, whairof thair was 12 hundreth horsmen. The
Quene understanding how the said Erle and Lordis, with thair cumpany
approched, causit to besett all wayis, that na advertisment should come
to us, to the end that we, dispared of support, myght condiscend to
suche appointment as sche required; and send first to require, that some
discreat men of our number wald cum and speik the Duke and Monsieur
Dosell, (who than with thair armye did lye at Auchterardour,[799] ten
myles fra Sanct Johnestoun,) to the end that some reasonable appointment
myght be had. Sche had perswaded the Erle of Ergyle, and all utheris,
that we ment nothing bot rebellioun; and thairfoir had he promisshed
unto hir, that in case we should nocht stand content with ane reasonable
appointment, he should declair him self plane enymie unto us,
nochtwithstanding that he professed the same religioun with us. From us
war send the Laird of Dun,[800] the Lard of Inverquharitie,[801] and
Thomas Scot of Abbotishall,[802] to heir quhat appointment the Quene
wald offer. The Duke and Monsieur Dosell required, "That the town should
be maid patent, and that all thingis should be referred to the Quenis
plesour." [SN: THE PETITIOUN OF THE PROTESTANTIS FOR RANDERING OF SANCT
JOHNESTOUN.] To the whiche thai answered, "That nather had thay
commissioun so to promese, nather durst thay of conscience so perswaid
thair bretherin. Bot yf that the Quenis Grace wald promeise, that no
inhabitant of the town should be trublit for any suche crymes as myght
be alledged aganis thame for the lait mutatioun of religioun, and
abolishment of idolatrie, and for douncasting the places of the same; yf
sche wald suffer the religioun begun to go fordward, and leif the town
at hir depairting free from the garysonis of Frenche soldiouris, that
thay wald labour at the handis of thair bretherin that the Quene should
be obeyed in all thingis." Monsieur Dosell perceaving the danger to be
great, yf that are suddane appointment should nocht[803] be maid; and
that thay war nocht able to execut thair tyranny against us, after that
the Congregatioun of Kyle (of quhose cuming we had no advertisment)
should be joyned with us; with gud wordis dismissed[804] the saidis
Lairdis to perswaid the bretherin to quiet concord. To the whiche all
men war so weill mynded, that with one voce thay cryed, "Curssed be thay
that seak effusioun of bloode, war, or dissentioun. Lett us possess
Christ Jesus, and the benefite of his Evangell, and none within Scotland
shalbe more obedient subjectis than we shalbe." With all expeditioun war
send from Striviling agane, (efter that the cuming of the Erle of
Glencarne was knawin, for the enymie for fear quaiked,) the Erle of
Ergyle and Lord James foirsaid, and in thair cumpany a crafty man,
Maister Gavine Hammiltoun, Abbot of Kilwynning,[805] who war send by the
Quene to finishe the appointment foirsaid. Bot befoir that thay came,
was the Erle of Glencarne and his honorable cumpany arryved in the town;
and then began all men to praise God, for that he had so mercifullie
hard thame in thare maist extreme necessitie, and had send unto thame
suche releafe as was able, without effusioun of bloode, to stay the
raige of the ennemy. The Erle of Ergyle and Lord James did earnistlie
perswaid the agreement,[806] to the whiche all men was willing. But sum
did smell the craft of the adversarie, to wit, that thay war mynded to
keip no point of the promeise longar than thay had obteanit thair
intent.
[SN: THE ANSUER OF THE ERLE OF ERGYLE, AND PRIOUR OF
SANCTANDROIS.]
With the Erle of Glencarne come our loving brother Johne Willok; Johne
Knox was in the town befoir. These two went to the Erle of Ergyle and
Priour, accusing thame of infidelitie, in sa fer as thay had defrauded
thair brethering of thair debtfull support and confort in thair greatest
necessitie. Thay ansuered boith, "That thair hart was constant with
thair bretherin, and that thay wald defend that caus to the uttermost of
thair power. Bot becaus thay had promesed to laubour for concord, and to
assist the Quene, in case we refuised ressonable offerris, of conscience
and honour, thay culd do na less than be faithfull in thair promeise
maid: And thairfoir thay required that the bretherin myght be perswaided
to consent to that reassonable appointment; promesing, in Goddis
presence, that yf the Quene did break in ony joit thairof, that thay,
with thair hole poweris, wald assist and concur with thair bretherin in
all tymes to cum." [SN: THE PROMEISE OF THE FOIRSAIDIS.] This promeise
maid, the Preacheouris appeased the multitude, and obteaned in the end
that all men did consent to the appointment foirsaid, whiche thay
obteaned nocht without great labouris. And no wonder, for many foirsaw
the danger to follow; yea, the Preacheouris thame selfis, in oppin
sermone, did affirme planelie, "That thay war assuredlie perswaided that
the Quene mentt no treuth: Bot to stop the mouth of the adversarie, who
injustlie did burthein us with rebellioun, thay moist earnistlie
requyred all men to approve the appointment, and so to suffer hypocresie
to discloise the selff."
This appointment was concluded the 28th of Maij, and the day following,
at tua efter none, depairted the Congregatioun from Sanct Johnestoun,
after that Johne Knox had, in his sermone, exhorted all men to
constancie, and unfeanedlie to thank God, for that it had pleased his
mercie to stay the raige of the ennemy, without effusioun of bloode;
also, that no brother should weary nor faint to support suche as should
efter be lykewyis persecuted, "For, (said he,) I am assured, that no
pairt of this promeise maid shalbe longar keipit than the Quene and hir
Frenchemen have the upper hand." Many of the ennemeis war at the same
sermone; for after that the appointment was maid, they had free entres
in the town to provide ludgeingis.
Befoir the Lordis depairted, was this Band made, quhose tenour followis,
as it was writtin and subscryved.--
"At Perth, the last day of Maij, the yeir of God J^m. V^c. fiftie
nyne yeiris, the Congregationis of the West cuntrey, with the
Congregationis of Fyfe, Perth, Dundie, Anguss, Mearnis, and
Munross, being conveaned in the town of Perth, in the name of Jesus
Christ, for furthsetting of his glorie; understanding na thing mair
necessar for the samin than to keap ane constant amitie, unitie,
and fellowschipe togidder, according as thay ar commanded be God,
ar confederat, and become bundin and obleast in the presence of
God, to concur and assist together in doing all thingis required of
God in his Scripture, that may be to his glorie; and at thair haill
poweris[807] to distroy, and away put, all thingis that dois
dishonour to his name, so that God may be trewlie and puirelie
wirschipped: And in case that any truble beis intended aganis the
saidis Congregationis, or ony part, or member[808] thairof, the
haill Congregatioun shall concur, assist, and conveane togidder, to
the defence of the samin Congregatioun, or persone trubled; and
shall nocht spair laubouris, goodis, substancis, bodyis, and lyves,
in manteaning the libertie of the haill Congregatioun, and everie
member thairof, aganis whatsomevir power that shall intend the said
trubill, for caus of religioun, or ony uther caus dependand
thairupoun, or lay to thair charge under pretence thairof, althocht
it happin to be coloured with ony uther outward caus. In witnessing
and testimony of the quhilkis, the haill Congregationis foirsaidis
hes ordeyned and appointit the Noblemen and personis underwrittin
to subscrive thir presentis.
(_Sic subscribitur_,)
ARCH. ERGYLE. GLENCARNE.
JAMES STEWART. R. LORD BOYD.
MATHOW CAMPBELL OF TERINGLAND.[809] UCHILTRIE.
[SN: THE FIRST SLAUCHTER OF THE FRENCHEMEN.]
The tuenty nine day of Maij entered the Quene, the Duke, Monsieur
Dosell, and the Frenchemen, who, in dischargeing thair voley of
hacquebuttis, did weill mark the hous of Patrik Murray,[810] a man
fervent in religioun, and that baldlie had susteaned all dangeris in
that trubill; against whose stair thay directed vj or vij schott, evin
aganis the faces of those that war thare lyand. All man eschaped, except
the sone of the said Patrik, a boy of ten or tuelf yearis of aige, who
being slane, was had to the Quenis presence. Bot sche understanding
whose sone he was, said in mokage, "It is a pitie it chanced on the
sone, and nocht on the father; bot seing that so is chanced, me can
nocht be against fortune." This was hir happie entress to Sanct
Johnestoun, and the great zeall sche tendeth to justice. [SN: IDOLATRIE
ERECTED AGAINST THE APPOINTMENT.] The swarme of Papistis that entered
with hir began streyght to mak provisioun for thair Messe; and becaus
the altaris war nocht so easy to be repaired agane, thay provided
tables, whairof sum befoir used to serve for drunkards, dysaris, and
carteris;[811] bot thay war holy aneuch for the Preast and his padgean.
The Quene began to raige against all godlie and honest men; thair
housses was oppressed by the Frenchemen; the lauchfull Magistratis,
alsweall Provest as Bailies, war injustlie, and without all ordour,
deposed from thair authoritie. A wicked man, void of Godis fear, and
destitut of all vertew, the Lard of Kinfawnse, was intrused by hir
Provest above the town,[812] wharat all honest men was offended. Thay
left thair awin housses, and with thair wyeffis and childrein sought
amongis thare bretherin some resting place for a tyme. [SN: AGAINST THE
APPOINTMENT THE SECUND TYME.] Sche tuk ordour that four ensenzeis of the
soldiouris should abyde in the town to maynteane idolatrie, and to
resist the Congregatioun. Honest and indifferent men asked, Why sche did
so manifestlie violat hir promeise? [SN: SECUND ANSUER OF QUENE REGENT.]
Sche answered, "That sche was bundin to keap na promeise to Hereticques:
and moreover, that sche promeist onelie to leave the town free of
Frenche soldiouris, whiche, (said sche,) sche did, becaus that those
that thairin war left war Scottishmen." Bot when it was reasoned in hir
contrair, That all those that took waiges of France, war counted Frenche
soldiouris: [SN: THE THRID ANSUER.] sche answered, "Princes must nocht
so straitlie be bundin to keap thair promesses. Myself, (said sche,)
wold mak litill conscience to tak from all that sorte thair lyves and
inheritance, yf I myght do it with als honest ane excuise." And than
sche left the town in extreme bondage, efter that hir ungodlie Frenche
men had most crewelly entreated the maist parte of those that remaned in
the same. [SN: THE DEPARTURE OF THE ERLE OF ERGYLE AND LORD JAMES FRA
THE QUENE REGENT, WITH SUCHE AS ASSISTED THAME AND THAIR FIRST BAND.]
The Erle of Argyle, and Lord James foirsaidis, perceaving in the Quene
nothing but meare tyrranny and falshode, myndfull of thair former
promesses maid to thair bretherin, did secreidlie convey thame selfis
and thair cumpanyeis of the town; and with thame departed the Lord
Ruthven, (of whome befoir mentioun is maid,) the Erle of Menteith, and
the Laird of Tullibardin;[813] who, in Godis presence, did confiderat,
and bynd thame selfis togidder, faithfullie promessing one to assist and
defend another against all personis that wald persew thame for
religionis saik; and also that thay, with thair hole force and power,
wald defend the bretherin persecuted for the same caus. The Quene,
heyghlie offended at the suddane departure of the personis foirsaidis,
send charge to thame to returne, under the heighest pane of hir
displeasour. [SN: THE ANSUER OF THE ERLL OF ERGYLE.] Bot thay ansuered,
"That with saif conscience thay culd nocht be partakaris of so manifest
tyrranny as by hir was committed, and of so great iniquitie as thay
perceaved devised, by hir and hir ungodlie Counsale the Prelattis."
This ansuer was gevin to hir the first day of Junij, and immediatlie the
Erle of Ergyle and Lord James repaired toward Sanctandrois, and in thair
jorney gaif advertisment, by wrytting, to the Laird of Dun, to the Laird
of Pittarrow, to the Provest of Dundie,[814] and otheris, professouris
in Anguss,[815] to visite thame in Sanctandrois the feird[816] of Junij,
for Reformatioun to be maid thair. Whiche day thay keap, and broght in
thair cumpany Johne Knox, who, the first day, after his cuming to Fyfe,
did preache in Carraill, the nixt day in Anstruther, mynding the thrid
day, whiche was the Sounday,[817] to preache in Sanctandrois. The
Bischope, hearing of Reformatioun to be maid in his Cathedrall Churche,
thoght tyme to sturr, or ellis never; and thairfoir assembled his
collegis[818] and confederat fellowis, besydis his uther freindis, and
came to the town upoun the Setterday at night, accumpanyed with a
hundreth spearis, of mynd to have stopped Johne Knox to have preached.
The two Lordis and gentilmen foirsaid war onlie accumpanyed with thair
quyet housholdis, and thairfoir was the suddane cuming of the Bischope
the more fearfull; for than was the Quene and hir Frenchmen departed
from Sanct Johnestoun, and war lying in Falkland, within tuelf myles of
Sanctandrois; and the town at that tyme had not gevin professioun of
Christ, and thairfoir could nocht the Lordis be assured of thair
freindschip. Consultatioun being had, many war of mynd that the
preaching should be delayed for that day, and especiallie that Johne
Knox should nocht preache; for that did the Bischope affirme that he
wald nocht suffer, considdering that by his commandiment the picture of
the said Johne was befoir brunt. [SN: THE BISCHOPE HIS GOOD MYNDE TOWARD
JOHNE KNOX.] He willed, thairfoir, ane honest gentillman, Robert Colvile
of Cleishe,[819] to say to the Lordis, "That in case Johne Knox
presented him selff to the preaching place, in his town and principall
Churche, he should gar him be saluted with a dosane of culveringis,
quherof the most parte should lyght upoun his nose." After long
deliberatioun had, the said Johne was called, that his awin judgement
might be had. When many perswationis war maid that he should delay for
that tyme, and great terrouris gevin in caise he should interpryse suche
a thing, as it war in contempt of the Bischope. He ansuered, "God is
witnes that I never preached Christ Jesus in contempt of any man, nather
mynd I at any tyme to present my selff to that place, having ather
respect to my awin privat commoditie, eyther yit to the warldlie hurt of
any creature; but to delay to preache the morrow, (onless the bodie be
violentlie withholdin,) I can nocht of conscience: for in this Town and
Churche began God first to call me to the dignitie of a preacheour, from
the whiche I was reft by the tyrranny of France, by procurement of the
Bischopis, as ye all weall aneuch know: How long I continewed prisoneir,
what torment I susteaned in the galaies, and what war the sobbes of my
harte, is now no tyme to receat: This onelie I can nocht conceall,
whiche mo than one have hard me say, when the body was far absent from
Scotland, that my assured houp was, in oppin audience, to preache in
Sanctandrois befoir I depairtod this lyeff. And thairfoir (said he,) My
Lordis, seing that God, above the expectatioun of many, hath brocht the
body to the same place whair first I was called to the office of a
preacher, and from the whiche most injustlie I was removed, I beseak
your Honouris nocht to stop me to present my selff unto my bretherin.
And as for the fear of danger that may come to me, lett no man be
solist; for my lyef is in the custody of Him whose glorie I seak; and
thairfoir I can nocht so fear thair boast nor tyrranny, that I will
cease from doing my dewetie, when of his mercie[820] He offereth the
occasioun. I desyre the hand nor weapone of no man to defend me; onelie
do I crave audience; whiche, yf it be denyed heir unto me at this tyme,
I must seak farther whare I may haif it."
[SN: THE REFORMATIOUN OF SANCTANDROIS.]
At these his wordis,[821] the Lordis war fullie content that he should
occupie the place; which he did upoun Sounday, the 10 [11th] of Junij,
and did entreat of the ejectioun of the byaris and the sellaris furth of
the Tempill of Jerusalem, as it is writtin in the Evangelistis Mathow
and Johne; and so applyed the corruptioun that was thair[822] to the
corruptioun that is in the Papistrie; and Christis fact, to the dewetie
of those to whome God geveth power and zeall thairto; that alsweill the
magistratis, the Provest and Bailies, as the communaltie for the most
parte, within the town,[823] did aggree to remove all monumentis of
idolatrie, whiche also thay did with expeditioun.
[SN: COWPER MURE.]
The Bischope advertisshed heirof, departed that same day to the Quene,
who lay with hir Frenchmen, as said is, in Falkland. The hote furie of
the Bischope did so kendill hir choler, (and yit the luif was verrie
cold betuix thame,) that without farder delay, conclusioun was taikin to
invaid Sanctandrois, and the two young Lordis foirsaidis,[824] who than
war thare verrie sklendarlie accumpanyed. Postis war send from the Quene
with all diligence to Cowper, distant onelie sex myles from
Sanctandrois, to prepair ludgeingis and victuallis for the Quene and hir
Frenchemen. Ludgeingis war sygned, and furiouris[825] war send befoir.
Whiche thing understand, counsale was gevin to the Lordis to marche
fordward, and to prevent thame befoir thay came to Cowper; whiche thay
did, geving advertisment to all bretherin with possible expeditioun to
repair towardis thame; whiche thay also did, with suche diligence, that
in thair assemblie the wonderous wark of God myght have bene espyed: for
when at nyght the Lordis came to Cowper, thay war nocht a hundreth
horse, and a certane footmen, whom Lord James brocht fra the coast syde;
and yit befoir the nixt day at 12 houris, (whiche was Tyisday, the 13 of
Junij,) thair number passed three thowsand men, whiche by Godis
providence came unto the Lordis; from Lowthiane, the Lairdis of
Ormestoun, Calder, Haltoun, Restalrig, and Coilstoun,[826] who, albeit
thay understood at thair depairting from thair awin houssis no suche
truble, yit war thay by thair good counsale verrie confortable that day.
The Lord Ruthven came from Sanct Johnestoun, with some horsmen with him.
The Erle of Rothess, Schireff of Fyffe, came with a honest cumpany. The
townis of Dundie and Sanctandrois declaired thame selffis boith stout
and faithfull. Cowper, becaus it stoode in greatest danger, assisted
with the hole force. Finallie, God did so multiplie our number, that it
appeared as men had rayned from the cloodis. The ennemy understanding
nothing of our force, assured thame selffis of victorie. Who had bene in
Falkland the nicht befoir, mycht have sene embrasing and kyssing betuix
the Quene, the Duke, and the Bischope. [SN: MAISTER GAVINE HAMMILTOUNIS
VOW.] Bot Maister Gavine Hammiltoun, gapare for the Bischoprik of
Sanctandrois, above all other was lovinglie embrased of the Quene; for
he maid his solempne vow, "That he wald feght, and that he should never
returne till he had brought those traytouris to hir Grace, eyther quick
or dead." And thus, befoir midnyght, did thay send fordward thair
ordinance; thame selffis did follow befoir three houris in the morning.
The Lordis heirof advertised, assembilled thair cumpany airelie in the
morning upoun Cowper Mure;[827] whare by the advise of Maister James
Halyburtoun, Provest of Dundie, was chosen a place of ground convenient
for our defence; for it was so chosen, that upoun all sydis our
ordinance mycht have bett the ennemie, and yit we have stand in
saiftie,[828] gif we had bene persewed, till we had cumed to hand
straikis. The Lord Ruthven tuik the charge of the horsmen, and ordered
thame so, that the ennemy was never permitted to espy our nomber: the
day was dark, whiche helpit thairto. The enemy, (as befoir is said,)
thinking to have fundin no resistance, after that thay had twyis or
thryis practised with us, as that thay wald retyre, marched fordward
with great expeditioun, and approched within a myle befoir that evir
thair horsmen stayed; and yit thay keipit betuix us and them a wattir
for thair strenth. It appeared to us that ather thay marched for Cowper
or Sanctandrois; and thairfoir our horsmen in thare trowpe, and a parte
of the footemen, with the ordinance,[829] marched somewhat alwayis
befoir thame for safetie of the town: The Lordis, with the gentilmen of
Fyffe, and sa many of Anguss and Mearnes as war present, keape thame
selffis close in a knott, neye to the nomber of a thowsand speiris.
The townis of Dundie and Sanctandrois war arrayed in ane uther battell,
who come nocht to the sight of the ennemy, till that efter xij houris
the mist began to evanish, and than passed some of thair horsmen to a
montane, from the height whairof thay mycht discerne our nomber. Whiche
perceaved by thame, thare horsmen and footemen stayed incontinent.
Postis ran to the Duke and Monsieur Dosell, to declair our nomber, and
what ordour we keaped; and than was mediatouris send to maik
appointment. But thay war nocht suffered to approche neye to the Lordis,
neyther yit to the view of our camp; whiche put thame in greatter fear.
[SN: FIRST ANSWER AT COWPER MURE.] Answer was gevin unto thame, "That as
we had offended no man, so wald we seak appointment of no man; bot yf
any wald seak our lyves, (as we war informed thay did,) thay should find
us, yf thay pleased to mak diligence." This answer receaved, war send
agane the Lord Lyndesay and Laird of Wauchtoun,[830] who earnestlie
requeasted us to concord, and that we wold nocht be the occasioun that
innocent bloode should be sched. [SN: THE SECUND ANSUER.] We ansuered,
"That nather had we querrall against any man nather yit sought we any
manis bloode; onelie we war conveaned for defence of our awin lyves
injustlie sought by uther." We added forther, "That yf thay culd find
the meane that we and our bretherin myght be free from the tyrranny
devised against us, that thay should reasonabillie desyre nothing whiche
should be denyed for our parte."
This ansuer receaved, the Duke and Monsieur Dosell, haveing commissioun
of the Quene Regent, required that Assurance mycht be taikin for eight
dayis, to the end that indifferent men in the meantyme micht commone
upoun sum finall aggrement of those thingis whiche than war in
controversie. Heirto did we fullie consent, albeit that in nomber and
force we war far superiour; and for testificatioun heirof, we send unto
thame our hand-writtis, and we lykewyis receaved thairis, with promess
that within two or three dayis some discreat men should be send unto us,
to Sanctandrois, with farther knawlege of the Quenis mynd. The tennour
of the Assurance was this:--