and William Leslie, who were all together in Mount St. Michael,
wrote to the said John, asking his counsel as to whether they
might, with safe conscience, break their prison? His answer was
that if, without the blood of any shed or spilt by them for their
deliverance, they could set themselves at freedom, they might safely
take it: but that he would never consent to their shedding any man's
blood for their freedom. He added, further, that he was assured that
God would deliver them and the rest of that company, even in the
eyes of the world; but not by such means as we had looked for; that
was, by the force of friends or by their other labours. He affirmed
that they should not be delivered by such means, but that God would
so work in the deliverance of them, that the praise thereof should
redound to His glory only. He therefore urged every one to take any
occasion for deliverance that God might offer, provided that nothing
was done against God's express commandment.
John Knox was the more earnest in giving his counsel, because the
old Laird of Grange, and others, were averse from their purpose,
fearing lest the escaping of the others should be an occasion of
their own worse treatment. Thereto the said John answered that such
fear proceeded not from God's Spirit, but only from a blind love
of self. No good purpose was to be stayed for things that were in
the hands and power of God. In one instant, he added, God delivered
all that company into the hands of unfaithful men, but so would He
not relieve them. Some would He deliver by one means, and at one
time, and others must, for a season, abide upon His good pleasure.
In the end, they embraced this counsel. Upon the King's Even, when
Frenchmen commonly drink liberally, the foresaid four persons,
having the help and conduct of a boy of the house, bound all those
that were in the Castle, put them in sundry houses, locked the doors
upon them, took the keys from the captain, and departed without
harm done to the person of any, or without touching anything that
appertained to the King, the Captain, or the house.
Great search was made through the whole country for them. But
it was God's good pleasure so to conduct them that they escaped
the hands of the faithless, albeit it was with long travail, and
endurance of great pain and poverty; for the French boy left them,
and took with him the small poise that they had. Having neither
money, nor knowledge of the country, and fearing that the boy should
discover them, as in very deed he did, of purpose they divided
themselves, changed their garments, and went in sundry parties. The
two brethren, William and Robert Leslie (who now are become, the
said Robert especially, enemies to Christ Jesus and to all virtue)
came to Rouen. William Kirkaldy and Peter Carmichael, in beggars'
garments, came to Le Conquet, and for the space of twelve or
thirteen weeks they travelled as poor mariners, from port to port,
till at length they got a French ship, and landed in the west. From
thence they came to England, where they met with the said John Knox,
he and Alexander Clark having been delivered that same winter.
[Sidenote: John Knox in England and on the Continent.]
The said John was first appointed preacher to Berwick, then to
Newcastle; and lastly, he was called to London and the south parts
of England, where he remained until the death of King Edward
the Sixth. Then he left England, and went to Geneva, where he
remained in his private study, until he was called to be preacher
to the English congregation at Frankfort. This call he obeyed,
albeit unwillingly, at the commandment of that notable servant
of God, John Calvin. He remained at Frankfort until some of the
learned, more given to unprofitable ceremonies than to sincerity
of religion, began to quarrel with him. These men, because they
despaired of prevailing before the magistrate there in the overt
purpose of establishing their corruptions, accused him of treason
committed against the Emperor, and against their sovereign Queen
Mary, in that, in his _Admonition to England_, he called the one
little inferior to Nero, and the other more cruel than Jezebel. The
magistrate, perceiving their malice and fearing that the said John
should fall into the hands of his accusers by one means or another,
gave secret warning to him to depart from the city; for they could
not save him if he were required by the Emperor, or by the Queen of
England, in the Emperor's name. So the said John returned to Geneva,
from thence to Dieppe, and thereafter to Scotland, as we shall hear.
In the winter that the galleys remained in Scotland, there were
delivered Master James Balfour, his two brethren, David and Gilbert,
John Auchinleck, John Sibbald, John Gray, William Guthrie, and
Stephen Bell. The gentlemen that remained in prisons were, by the
procurement of the Queen-Dowager, set at liberty in the month of
July 1550. These were shortly thereafter recalled to Scotland, their
peace was proclaimed, and they themselves were restored to their
lands, in despite of their enemies. And that was done in hatred of
the Duke, and because France began to thirst to have the regiment of
Scotland in her own hands. Howsoever it was, God made their enemies
set them at liberty and freedom. There still remained a number of
common servants in the galleys, but these were all delivered when
the contract of peace was made betwixt France and England, after the
taking of Boulogne. So was the whole company set at liberty, none
perishing except James Melvin, who departed from the miseries of
this life in the Castle of Brest in Brittany.
This we write, that the posterity to come may understand how
potently God wrought in preserving and delivering those that had
but a small knowledge of His truth, and for the love of the same
hazarded all. We or our posterity may see a fearful dispersion of
such as oppose themselves to impiety, or take upon them to punish
the same otherwise than laws of men will permit: we may see them
forsaken by men, and, as it were, despised and punished by God.
But, if we do, let us not damn the persons that punish vice for
just causes, nor yet despair that the same God that casts down, for
causes unknown to us, will again raise up the persons dejected, to
His glory and their comfort....
[Sidenote: Haddington proves the Truth of Master George Wishart's
Foreboding.]
Haddington being in the hands of the English, and much herschip
being done in the country (for what the Englishmen did not destroy,
the French consumed), God did begin to fight for Scotland; for
to the town named He sent so contagious a pest, that with great
difficulty could the English garrison have their dead buried. They
were oft reinforced with new men, but all was in vain. Hunger and
pest were within the town, and the enemy, with a camp-volant,[110]
lay about them and intercepted all victuals, unless these were
brought by a convoy from Berwick; and the Council of England was
compelled, in spring, to withdraw its forces from that place. So,
after spoiling and burning some part of the town, they left it to
be occupied by such as first should take possession--and those
were the Frenchmen, with a mean number of the ancient inhabitants.
Thus did God perform the words and the threatening of His servant
Master George Wishart, who said that, for their contempt of God's
messenger, they should be visited with sword and fire, with
pestilence, strangers, and famine.
[110] Expeditionary force.
[Sidenote: Peace proclaimed (April 1550): the Papists resume
Persecution.]
After this, peace was contracted betwixt France and England and
Scotland; and a separate contract of peace was made betwixt Scotland
and Flanders, with all the Easterlings; so that Scotland had peace
with the world. But yet the Bishops would make war with God. As soon
as they got any quietness, they apprehended Adam Wallace, a simple
man, without great learning, but zealous in godliness and of an
upright life. He with his wife, Beatrice Livingston, frequented the
company of the Lady Ormiston, for the instruction of her children
during the trouble of her husband, who then was banished. That
bastard, called Archbishop of St. Andrews, took the said Adam from
the place of Winton, and carried him to Edinburgh. And, in the kirk
of the black thieves, alias Friars, he was brought to trial before
the Duke, the Earl of Huntly, divers others besides, and the Bishops
and their rabble.
[Sidenote: The faithful Testimony and Martyrdom of Adam Wallace.]
Master John Lauder was accuser, and alleged that he took upon him
to preach. He answered that he never considered himself worthy
of so excellent a vocation, and therefore never took upon him to
preach; but that he would not deny that, sometimes at the table
and sometimes in other privy places, he had read the Scriptures,
and had given such exhortation as God pleased to give him, to such
as pleased to hear him. "Knave," quoth one, "what have ye to do to
meddle with the Scriptures?" "I think," said he, "it is the duty of
every Christian to seek the will of his God, and the assurance of
his salvation, where it is to be found, and that is within his Old
and New Testament." "What then," said another, "shall we leave to
the bishops and kirkmen to do, if every man shall be a babbler upon
the Bible?" "It becometh you," said he, "to speak more reverently of
God and of His blessed Word. If the judge were incorrupt, he would
punish you for your blasphemy. To your question, I answer that,
albeit ye and I and other five thousand within this realm should
read the Bible, and speak of it what God should give us to speak,
yet should we leave more to the bishops to do than either they will
or yet can well do. We leave to them to preach the Evangel of Jesus
Christ publicly, and to feed the flock which He hath redeemed with
His own blood, and hath commended to the care of all true pastors.
When we leave this unto them, methinks we leave to them a heavy
burden; and we do them no wrong if we search our own salvation where
it is to be found, considering that they are but dumb dogs, and
unsavoury salt that has altogether lost its season." The Bishops,
offended, said, "What prating is this? Let his accusation be read."
And then was begun, "False traitor, heretic, thou didst baptize
thine own bairn. Thou saidst there is no purgatory. Thou saidst
that to pray to saints and for the dead is idolatry and a vain
superstition, and so on. What sayest thou of these things?" He
answered, "If I should be bound to answer, I would require an
upright and indifferent judge." The Earl of Huntly disdainfully
said, "Foolish man, wilt thou desire another judge than my Lord
Duke's Grace, great Governor of Scotland, and my Lords the bishops,
and the clergy here present?" Thereto he answered, "The bishops
can be no judges of me; for they are open enemies to me and to the
doctrine that I profess. And, as for my Lord Duke, I cannot tell if
he has the knowledge that should be in him that should judge and
discern betwixt lies and the truth, the inventions of men and the
true worshipping of God. I desire God's Word," and with that he
produced the Bible, "to be judge betwixt the bishops and me, and
I am content that ye shall all hear. If by this book I shall be
convicted to have taught, spoken, or done, in matters of religion,
anything that repugns to God's will, I refuse not to die; but if I
cannot be convicted, as I am assured by God's Word I shall not be,
then I in God's name desire your assistance, that malicious men
may not execute unjust tyranny upon me." The Earl of Huntly said,
"What a babbling fool this is. Thou shalt get none other judges than
these that sit here." Thereto the said Adam answered, "The good will
of God be done. But be ye assured, my Lord, with such measure as
ye mete to others, with the same measure it shall be meted to you
again. I know that I shall die, but be ye assured that my blood will
be required of your hands."
Alexander Earl of Glencairn, yet alive, then said to the Bishop of
Orkney, and others that sat near him, "Take you yon, my lords of the
clergy; for here I protest, for my part, that I consent not to his
death." And so, without fear, the said Adam prepared to answer. As
to the baptizing of his own child, he said, "It was and is as lawful
to me, for lack of a true minister, to baptize my own child, as it
was to Abraham to circumcise his son Ishmael and his family. And as
for purgatory, praying to saints, and praying for the dead, I have
read both the New and Old Testaments often, but I neither could find
mention nor assurance of them; and, therefore, I believe that they
are but mere inventions of man, devised for covetousness's sake."
"What sayest thou of the Mass?" speired[111] the Earl of Huntly.
He answered, "I say, my Lord, as my Master Jesus Christ says,
'That which is in greatest estimation before men is abomination
before God.'" Then all cried out, "Heresy! heresy!" And so this
simple servant of God was adjudged to the fire; which he patiently
sustained that same afternoon, upon the Castle Hill.
[111] Inquired.
Thus the Papists began again to pollute the land, which God had
lately plagued. Their iniquity was not yet come to that full
ripeness in which God willed that it should be made manifest to this
whole realm that they were faggots prepared for the everlasting
fire, and men whom neither plagues might correct, nor the light of
God's Word convert from their darkness and impiety.
[Sidenote: The Duke is deposed, and the Queen-Dowager is made
Regent: 1554.]
Peace contracted, the Queen-Dowager passed by sea to France, and
took with her divers of the nobility of Scotland, to wit, the Earls
Huntly, Glencairn, Marischall, and Cassillis, the Lords Maxwell
and Fleming, and Sir George Douglas; together with all the King's
natural sons, and divers barons and gentlemen of ecclesiastical
estate, the Bishop of Galloway and many others, with promises that
they should be richly rewarded for their good service. What they
received we cannot tell; but few made ruse[112] at their returning.
The Dowager practised somewhat with her brethren, the Duke of Guise
and the Cardinal of Lorraine, and the Governor afterwards felt the
weight of this: for shortly after her return he was deposed from the
government--justly by God, but most unjustly by men--and she made
Regent in the year of God 1554. A crown was put upon her head--as
seemly a sight, if men had eyes, as to put a saddle upon the back
of an unruly cow. Then did she begin to practise practice upon
practice, how France might be advanced, her friends made rich, and
she brought to immortal glory....
[112] Boast.
[Sidenote: The Death and Virtues of Edward VI.]
Thus did light and darkness strive within the realm of Scotland; the
darkness ever before the world suppressing the light, from the death
of that notable servant of God, Master Patrick Hamilton, unto the
death of Edward Sixth, the most godly and most virtuous King that
hath been known to have reigned in England or elsewhere these many
years bypast, who departed the misery of this life on the sixth of
July 1553. The death of this Prince was lamented by all the godly
within Europe; for the graces given unto him by God, by nature as
well as through erudition and godliness, passed the measure that
is commonly given to other Princes in their greatest perfection,
and yet he exceeded not sixteen years of age. What gravity beyond
his years, what wisdom passing all expectation of man, and what
dexterity in answering all questions proposed, were in that
excellent Prince, the Ambassadors of all countries did bear witness.
Yea, some that were mortal enemies to him and to his realm, amongst
whom the Queen-Dowager of Scotland was not the least, could and did
so testify. The said Queen-Dowager, returning from France through
England, communed with him at length, and gave record, when she
came to this realm, that she found more wisdom and solid judgment
in young King Edward than she would have looked for in any three
princes that were then in Europe. His liberality towards the godly
and learned, persecuted in other realms, was remarkable. Germans,
Frenchmen, Italians, Scots, Spaniards, Poles, Greeks, and Hebrews
can yet give sufficient document[113] of this. Martin Bucer, Peter
Martyr, Joannes Alasco, and many others were honourably entertained
upon his public stipends, as their patents can witness, and as they
themselves during their lives never would have denied.
[113] Evidence.
[Sidenote: The superstitious Cruelty of Mary of England, and of the
Queen Regent.]
After the death of this most virtuous Prince, of whom the godless
people of England, for the most part, were not worthy, Satan
intended nothing less than that the light of Jesus Christ should
have been utterly extinguished within the whole Isle of Britain.
For there was raised up after him, in God's hot displeasure, that
idolatrous Jezebel, mischievous Mary, of the Spaniards' blood; a
cruel persecutrix of God's people, as the acts of her unhappy reign
can sufficiently witness. And in Scotland, at that same time, as we
have heard, there reigned that crafty practiser, Marie of Lorraine,
then named Regent of Scotland; who, bound to the devotion of her
two brethren, the Duke of Guise and the Cardinal of Lorraine, did
only abide the opportunity to cut the throats of all those within
the realm of Scotland in whom she suspected any knowledge of God.
Satan thought that his kingdom of darkness was in quietness and
rest, in the one realm as well as in the other; but that provident
eye of the Eternal our God, who continually watches for preservation
of His Church, did so dispose all things, that Satan shortly after
found himself far disappointed in his conclusions. For in the cruel
persecution carried on by that monster, Mary of England, godly
men were dispersed among divers nations, and then it pleased the
goodness of our God to send some of these unto us, for our comfort
and instruction.
[Sidenote: John Knox follows William Harlaw and John Willock to
Scotland.]
First came a simple man, William Harlaw, who, although his
erudition excels not, is yet, for his zeal, and diligent plainness
in doctrine, to this day worthy of praise, and remains a faithful
member within the Church of Scotland. After him came that notable
man, John Willock, with some commission from the Duchess of Embden
to the Queen Regent. But his principal purpose was to ascertain
what work God had for him in his native country. These two did
sometimes assemble the brethren in several companies, and by their
exhortations those began to be greatly encouraged, and did show that
they had an earnest thirst of godliness. Last came John Knox, in the
end of harvest, in the year of God 1555. Lodged in the house of that
notable man of God, James Syme, he began to exhort secretly in that
same house; and thereto repaired the Laird of Dun, David Forrest,
and some certain personages of the town.
[Sidenote: The good Testimony of Elizabeth Adamson, Mistress Barron.]
Amongst these was Elizabeth Adamson, spouse to James Barron, burgess
of Edinburgh, who had a troubled conscience, and delighted much in
the company of the said John, because he, according to the grace
given unto him, opened more fully the fountain of God's mercies,
than did the common sort of teachers that she had heard before,
for she had heard none but Friars. She did with much greediness
drink of that fountain, and at her death she expressed the fruit
of her hearing, to the great comfort of all those that repaired to
her. Albeit she suffered most grievous torment in her body, from
her mouth there was heard nothing but praising of God, except that
sometimes she would lament the troubles of those that were troubled
by her. When her sisters asked what she thought of the pain which
she then suffered in body, in comparison with that with which
sometimes she had been troubled in spirit, she answered, "A thousand
years of this torment, and ten times more joined unto it, is not to
be compared to the quarter of an hour that I suffered in my spirit.
I thank my God, through Jesus Christ, that He has delivered me from
that most fearful pain; and welcome be this, even so long as it
pleaseth His godly Majesty to discipline me therewith."
A little before her departure, the said Elizabeth desired her
sisters and some others that were beside her to sing a psalm.
Amongst others, she appointed the Hundred and Third Psalm,
beginning, "My soul, praise thou the Lord always." This ended,
she said, "At the teaching of this Psalm, my troubled soul first
began effectually to taste of the mercy of God, which now to me
is more sweet and precious than were all the kingdoms of the earth
given to me to possess for a thousand years." The priests urged her
with their ceremonies and superstitions, but to them she answered,
"Depart from me, ye sergeants of Satan; for I have refused, and in
your own presence do refuse, all your abominations. That which ye
call your Sacrament and Christ's body, as ye have deceived us to
believe in times past, is nothing but an idol, and has nothing to
do with the right institution of Jesus Christ. Therefore, in God's
name, I command you not to trouble me." They departed, alleging that
she raved, and wist not what she said. Shortly thereafter she slept
in the Lord Jesus, to the no small comfort of those that saw her
blessed departing. We could not omit mention of this worthy woman,
who gave so notable a confession before the great light of God's
Word did universally shine throughout this realm.
[Sidenote: John Knox argues that the Mass is Idolatry.]
At the first coming of the said John Knox, divers who had a zeal to
godliness made small scruple to go to the Mass, or to communicate
with the abused sacraments in the papistical manner. Perceiving
this, he began, in privy conference as well as in preaching, to show
the impiety of the Mass, and how dangerous it was to participate
in any way with idolatry. The consciences of some were affrighted,
and the matter began to agitate from man to man. So the said John
was called to supper by the Laird of Dun for that purpose, and
there were convened David Forrest, Master Robert Lockhart, John
Willock, and William Maitland of Lethington, younger, a man of
good learning, and of sharp wit and reasoning. The question was
proposed, and it was answered by the said John that it was nowise
lawful to a Christian to present himself to that idol. Nothing was
omitted that might make for the temporiser, and yet was every head
fully answered, and especially one wherein they thought their great
defence stood, to wit, that Paul, at the commandment of James and
the elders of Jerusalem, went to the temple and feigned to pay
his vow with others. After a full discussion, William Maitland
concluded, saying, "I see perfectly that our shifts will serve
nothing before God, seeing that they stand us in so small stead
before man."
The answer of John Knox to the act of Paul, and to the commandment
of James, was that Paul's act had nothing to do with their going to
the Mass. To pay vows was sometimes God's commandment, and was never
idolatry: but the Mass was from the beginning, and still remained
odious idolatry. "Secondarily," said he, "I greatly doubt whether
either James's commandment or Paul's obedience proceeded from the
Holy Ghost...." After these and like reasonings, the Mass began to
be abhorred by such as before had frequented it for the fashion, and
for avoidance of slander, as then they termed it.
[Sidenote: John Knox preaches in different Parts, and administers
the Lord's Table.]
At the request of the Laird of Dun, John Knox followed him to
his place of Dun, where he remained a month, daily occupied in
preaching; and the principal men of that country were among his
audiences. After his return, his residence was most in Calder. The
Lord Erskine that now is, the Earl of Argyll, then Lord of Lorne,
and Lord James Stewart, then Prior of St. Andrews, and now Earl
of Moray, came to Calder and so approved his doctrine that they
expressed a desire that it should have been public. That same winter
he taught commonly in Edinburgh; and, after Yule, on the invitation
of the Laird of Barr and Robert Campbell of Kinyeancleuch, he came
to Kyle, and taught in the Barr, in the house of the Carnell, in the
Kinyeancleuch, in the town of Ayr, and in the houses of Ochiltree
and Gadgirth, and in some of them he ministered the Lord's Table.