Finlayston; where, after preaching, he likewise ministered the
Lord's Table. Besides Glencairn himself, his lady, two of his sons,
and certain of his friends were partakers. When he returned to
Calder, divers from Edinburgh, and from the country about, assembled
there, for the preaching as well as for the right use of the Lord's
Table, which they had never practised before. Thence he departed the
second time to the Laird of Dun. His teaching was then with greater
liberty, and the gentlemen required that he should likewise minister
unto them the Table of the Lord Jesus, whereof were partakers the
most part of the gentlemen of Mearns. To the praise of God, these
do, to this day, constantly adhere to the doctrine which then they
professed, to wit, that they refused all society with idolatry, and
bound themselves to maintain, to the uttermost of their powers, the
true preaching of the Evangel of Jesus Christ, as God should offer
unto them preachers and opportunity.
[Sidenote: John Knox is summoned to Answer for his Doctrine: the
Diet abandoned.]
The Friars from all quarters flocked to the bishops with the bruit,
and the said John Knox was summoned to appear in the Kirk of the
Black Friars in Edinburgh on the fifteenth day of May 1556. The
said John decided to obey the summons, and for that purpose John
Erskine of Dun, with divers other gentlemen, assembled in the town
of Edinburgh. But that diet was not held; for the bishops either
perceived informality in their own proceedings, or feared that
danger might ensue upon their extreme measures. On the Saturday
before, they cassed[114] their own summons; and the said John, on
the day appointed by the summons, taught in Edinburgh in a greater
audience than ever before he had done in that town. The place was
the Bishop of Dunkeld's great lodging, and there he continued
teaching for ten days, both before and after noon.
[114] Annulled.
[Sidenote: John Knox writes to the Queen Regent.]
The Earl of Glencairn allured the Earl Marischall, with Harry
Drummond, his counsellor for that time, to hear an exhortation,
one night. They were so well satisfied, that they both desired the
said John to write unto the Queen Regent a letter that might move
her to hear the Word of God. He obeyed, and wrote that which was
afterwards printed, and is called "The Letter to the Queen Dowager."
This was delivered into her own hands by the said Alexander, Earl
of Glencairn. When she had read this letter, she delivered it to
that proud prelate, Beaton,[115] Archbishop of Glasgow, a day or two
after, and said in mockage, "Please you, my Lord, read a pasquil."
[115] James, nephew of the Cardinal.
[Sidenote: John Knox is recalled to Geneva, and leaves the Realm: he
is burned in Effigy.]
While John Knox was thus occupied in Scotland, letters came unto
him from the English Kirk in Geneva, in God's name commanding him,
as their chosen pastor, to repair unto them for their comfort.
Upon this, the said John prepared to obey the summons. He bade
farewell in almost every congregation in which he had preached,
and exhorted us to prayers, to reading of the Scriptures, and to
mutual conference, until such time as God should give unto us
greater liberty. By the procurement and labours of Robert Campbell
of Kinyeancleuch, he visited the old Earl of Argyll in the Castle of
Campbell, and there he taught certain days. The Laird of Glenorchy,
being one of his auditors, desired the Earl of Argyll to detain him;
but he, purposed upon his journey, would not at that time stay for
any request. He added that, if God so blessed these small beginnings
and they continued in godliness, they should find him obedient
whensoever they pleased to command him; but that he must needs visit
once that little flock which the wickedness of men had compelled
him to leave. In the month of July he left this realm and passed to
France, and so to Geneva. Immediately after, the bishops summoned
him, and, for non-compearance, burned him in effigy at the Cross of
Edinburgh, in the year of God 1555.
[Sidenote: The Regent declares War on England: the Nobles decline to
move.]
In the winter that the said John abode in Scotland, there appeared
a comet, the course of which was from the south and south-west to
the north and northeast. It was seen during the months of November,
December, and January, and was called "the fiery besom." Soon after,
Christian, King of Denmark, died, and war rose betwixt Scotland and
England; for the Commissioners of both realms, who for almost six
months had treated upon the conditions of peace and were upon a near
point of conclusion, were disappointed. At Newbattle, the Queen
Regent, with her Council of the French faction, decreed war, without
giving any intimation to the Commissioners for Scotland. Such is
the fidelity of Princes, guided by priests, whenever they seek to
serve their own affections. But the nobility of Scotland, after
consultation amongst themselves, went to the pavilion of Monsieur
D'Oysel, and to his face declared that in nowise would they invade
England. They commanded the ordnance to be retired; and this was
done without further delay. This put an affray[116] in Monsieur
D'Oysel's breath, and kindled such a fire in the Queen Regent's
stomach as was not well slockened until her breath failed. And thus
was that enterprise frustrated, although war continued.
[116] Terror; fright.
[Sidenote: The Evangel begins to flourish in Scotland.]
During this period the Evangel of Jesus Christ began wondrously to
flourish. William Harlaw began publicly to exhort in Edinburgh; John
Douglas, who had been with the Earl of Argyll, preached in Leith,
and sometimes exhorted in Edinburgh; Paul Methven began publicly
to preach in Dundee; and so did divers others in Angus and Mearns.
And last, in God's good pleasure, John Willock arrived the second
time from Embden; and his return was so joyful to the brethren that
their zeal and godly courage daily increased. Albeit he contracted
a dangerous sickness, he did not cease from labour, but taught and
exhorted from his bed. Some of the nobility (of whom some are fallen
back, among whom the Lord Seton is chief), with many barons and
gentlemen, were his auditors. These were instructed in godliness by
him, and wondrously comforted. They kept their conventions, and held
councils with such gravity and closeness, that the enemies trembled.
The images were stolen away in all parts of the country; and in
Edinburgh the great idol called Saint Giles was first drowned in the
Nor' Loch, and then burned. This raised no small trouble in the town.
[Sidenote: Images are stolen, and the Prelates practise with the
Regent.]
The Friars rowping[117] like ravens upon the bishops, the bishops
ran to the Queen. She was favourable enough to them, but she
thought it could not be to her advantage to offend such a multitude
as then took upon them the defence of the Evangel and the name
of Protestants. Yet she consented to summon the preachers; and
the Protestants, neither offended nor yet afraid, determined to
keep the day of summons, as that they did. When the prelates and
priests perceived this, they procured that there should be made
a proclamation that all men that were come to the town without
commandment of the authority, should with all diligence repair
to the Borders, and there remain fifteen days: for the Bishop of
Galloway, in this manner of rhyme, said to the Queen, "Madam,
Because they are come without order,
I red ye, send them to the Border."
[117] Crying hoarsely.
Now, God had so provided that the Quarter of the Westland, in which
were many faithful men, were that same day returned from the Border.
Understanding the matter to proceed from the malice of the priests,
they assembled and made passage for themselves until they came to
the very privy chamber, where the Queen Regent and the bishops were.
The gentlemen began to complain of their strange entertainment,
considering that her Grace had found in them faithful obedience in
all things lawful. When the Queen began to craft, a zealous and a
bold man, James Chalmers of Gadgirth, said, "Madam, we know that
this is the malice and device of these Jefwellis,[118] and of that
bastard (meaning the Archbishop of St. Andrews) that stands by you.
We avow to God we shall make a day of it. They oppress us and our
tenants that they may feed their idle bellies: they trouble our
preachers, and would murder them and us: shall we suffer this any
longer? Nay, Madam: it shall not be." And therewith every man put on
his steel bonnet.
[118] Jail-birds.
Then was heard nothing on the Queen's part but, "My joys, my hearts,
what ails you? Me means no evil to you nor to your preachers. The
bishops shall do you no wrong. Ye are all my loving subjects. Me
know nothing of this proclamation. The day of your preachers shall
be discharged, and me will hear the controversy that is betwixt
the bishops and you. They shall do you no wrong. My Lords," said
she to the bishops, "I forbid you either to trouble them or their
preachers." And unto the gentlemen, who were wondrously moved, she
turned again, and said, "O my hearts, should ye not love the Lord
your God with all your heart, with all your mind? and should ye not
love your neighbours as yourselves?" With these and the like fair
words, she kept the bishops from buffets at that time.
[Sidenote: The downcasting of Saint Giles's Image, and Discomfiture
of Baal's Priests.]
The day of summons being discharged, the brethren universally began
to be further encouraged. But the bishops could not be quiet; and
Saint Giles's day approaching, they gave charge to the Provost,
Bailies, and Council of Edinburgh, either to get again the old Saint
Giles, or else at their own expense to make a new image. The Council
answered that to them the charge appeared very unjust; for they
understood that God in some places had commanded idols and images
to be destroyed. Where He had commanded images to be set up, they
had not read; and they desired the Bishop to find a warrant for
his commandment. The Bishop, offended, admonished them under pain
of cursing; but they prevented[119] this by a formal appellation,
appealing from him, as from a partial and corrupt judge, unto the
Pope's Holiness. Greater things shortly following, that passed into
oblivion.
[119] Anticipated.
Yet the priests and Friars would not cease to have that great
solemnity and manifest abomination which they accustomably had upon
Saint Giles's day. They would have that idol borne; and therefore
all necessary preparation was duly made. A marmoset idol was
borrowed from the Grey Friars, a silver piece of James Carmichael
being laid in pledge. It was fast fixed with iron nails upon a
barrow, called their fertour.[120] There assembled priests, Friars,
Canons, and rotten Papists, with tabors and trumpets, banners and
bagpipes, and who was there to lead the ring, but the Queen Regent
herself, with all her shavelings, for honour of that feast. West
about it went, and came down the High Street, and down to the
Canon Cross. The Queen Regent dined that day in Sandy Carpetyne's
house, betwixt the Bows, and so, when the idol returned again, she
left it, and went to her dinner. The hearts of the brethren were
wondrously inflamed, and, seeing such abomination so manifestly
maintained, were determined to be revenged. They were divided into
several companies, of which not one knew of another. There were
some temporisers that day (amongst whom David Forrest, called the
General, was one) who, fearing the chance would be taken to do as it
befell, laboured to stay the brethren. But that could not be.
[120] Coffer.
Immediately after the Queen had entered the lodging, some of those
that were in the enterprise drew nigh to the idol, as if willing
to help to bear him, and getting the fertour upon their shoulders,
began to shudder, thinking that thereby the idol should have fallen.
But that was provided for and prevented by the iron nails, as we
have said; and so one began to cry, "Down with the idol; down with
it;" and without delay it was pulled down. One took him by the heels
and, dadding[121] his head on the causeway, left Dagon without head
or hands, and cried, "Fie upon thee, thou young Saint Giles, thy
father would have tarried four such." The priest's patrons made some
brag at the first; but when they saw the feebleness of their god,
priests and Friars fled faster than they did at Pinkie Cleuch. Then
might have been seen so sudden a fray as seldom has been amongst
that sort of men within this realm. Down went the crosses, off went
the surplice, and the round caps cornered with the crowns.[122] The
Grey Friars gaped, the Black Friars blew, the priests panted and
fled, and happy was he that first reached the house; such a sudden
fray amongst the generation of Antichrist within this realm never
came before. By chance, there lay upon a stair a merry Englishman,
who, seeing that the discomfiture was without blood, thought he
would add some merriness to the matter, and so cried he over the
stair, and said, "Fie upon you, why have ye broken order? Down
the street ye passed in array and with great mirth. Why flee ye
now, villains, without order? Turn and strike everyone a stroke
for the honour of his god. Fie, cowards, fie, ye shall never be
judged worthy of your wages again!" But exhortations were then
unprofitable; for, after Baal had broken his neck, there was no
comfort to his confused army.
[121] Knocking.
[122] Priests jostled with friars.
The Queen Regent laid this up amongst her other mementoes, until she
might see the time proper to revenge it. Search was made for the
doers, but none could be apprehended; for the brethren assembled
themselves in such sort, in companies, singing psalms and praising
God, that the proudest of the enemies were astonished....
The most part of the Lords that were in France at the Queen's
marriage, although they got their _congé_ from the Court, yet forgot
to return to Scotland. For whether it was by an Italian posset,
or by French figs, or by the potage of their potinger, who was a
Frenchman, there departed from this life the Earl of Cassillis, the
Earl of Rothes, Lord Fleming, and the Bishop of Orkney, whose end
was even according to his life.... When word of the departing of so
many patrons of the papistry, and of the manner of their departing,
came to the Queen Regent, she said, after astonishment and musing,
"What shall I say of such men? They lived as beasts, and as beasts
they die: God is not with them, neither with that which they
enterprise."
[Sidenote: The Dean of Restalrig, Hypocrite, begins to Preach.]
While these things were happening in Scotland and France, that
perfect hypocrite, Master John Sinclair, then Dean of Restalrig, and
now Lord President and Bishop of Brechin, began to preach in his
Kirk of Restalrig. At the beginning he kept himself so indifferent
that many were of the opinion that he was not far from the Kingdom
of God. Such as feared God had begun to have a good opinion of him,
and the Friars and others of that sect had begun to whisper that
if he did not take heed to himself and to his doctrine he would be
the destruction of the whole estate of the Kirk. But his hypocrisy
could not long be cloaked; for, when he learned of this change in
public opinion, he promised a sermon, in which he should give his
judgment upon all such heads as were then in controversy in the
matters of religion. The bruit hereof secured him a great audience
at the first; but he so handled himself that day that no godly man
did credit him after that. Not only gainsaid he the doctrine of
Justification and of prayer, which before he had taught, but he also
set up and maintained the Papistry to the uttermost prick; yea, holy
water, pilgrimage, purgatory, and pardons were of such virtue in his
conceit that he looked not to be saved without them.
In the meantime, the clergy made a brag that they would dispute. But
Master David Panter, who then lived and lay at Restalrig, dissuaded
them therefrom, affirming that if ever they disputed--except where
they themselves were both judge and party, and where fire and sword
should obey their decree--their cause was wrecked for ever. Their
victory, he said, stood neither in God nor in His Word, but in
their own wills, and in the things concluded by their own councils,
together with sword and fire, "and thereto," said he, "these new
start-up fellows will give no place. They will call you to your
account book, the Bible; and by it ye will no more be found the men
that ye are called, than the Devil will be proven to be God. And
therefore, if ye love yourselves, never enter into disputation; nor
yet call ye the matter in question; but defend your possession, or
else all is lost." Caiaphas could not give a better counsel to his
companions; but God disappointed both them and him, as we shall hear
afterwards.
[Sidenote: The Recall of John Knox.]
At this same time, some of the nobility directed letters to call
John Knox from Geneva, for their comfort, and for the comfort of
their brethren the preachers and others that then courageously
fought against the enemies of God's truth.... These letters
were delivered to the said John in Geneva, in the month of May
immediately thereafter. Upon their receipt, he took consultation
with his own church as well as with that notable servant of God,
John Calvin, and with other godly ministers. All, with one consent,
said that he could not refuse that vocation, unless he would declare
himself rebellious unto his God, and unmerciful to his country.
And so he returned answer, with promise to visit Scotland with
reasonable expedition, as soon as he might make arrangements for
the dear flock that was committed to his charge. In the end of the
following September, he departed from Geneva, and came to Dieppe,
where there met him contrary letters; as by this his answer thereto
we may understand.
"_The Spirit of wisdom, constancy, and strength be multiplied with
you, by the favour of God our Father, and by the grace of our Lord
Jesus Christ._
"According to my promise, Right Honourable, I came to Dieppe on the
twenty-third of October, of full mind, by the good will of God,
with the first ships to have visited you. But because two letters,
not very pleasing to the flesh, were there presented unto me, I
was compelled to stay for a time. The one was directed to myself
from a faithful brother, who made mention that new consultation was
appointed for final conclusion of the matter before purposed, and
desired me therefore to abide in these parts until the determination
of the same. The other letter was direct from a gentleman to a
friend, with charge to inform me that he had communed with all those
that seemed most frack and fervent in the matter, and that in none
did he find such boldness and constancy as was requisite for such
an enterprise; but that some did, as he writeth, repent that ever
any such thing was moved; some were partly ashamed; and others were
able to deny that ever they did consent to any such purpose, if
any trial or question should be taken thereof, etc. Which letters,
when I had considered, I partly was confounded, and partly was
pierced with anguish and sorrow. Confounded I was, that I had so far
travelled in the matter, moving the same to the most godly and the
most learned that this day we know to live in Europe, to the effect
that I might have their judgments and grave counsels, for assurance
as well of your consciences as of mine, in all enterprises. That
nothing should succeed so long consultation, cannot but redound
either to your shame or mine; for either it shall appear that I
was marvellously vain, being so solicitous where no necessity
required, or else that such as were my movers thereto lacked the
ripeness of judgment in their first vocation.... The cause of my
dolour and sorrow, God is witness, is for nothing pertaining either
to my corporal contentment or worldly displeasure; but it is for
the grievous plagues and punishments of God, which assuredly shall
apprehend not only you, but every inhabitant of that miserable
realm and Isle, except that the power of God, by the liberty of His
Evangel, deliver you from bondage.... If any persuade you, for fear
of dangers that may follow, to faint in your former purpose, be he
never esteemed so wise and friendly, let him be judged by you both
foolish and your mortal enemy: foolish, because he understandeth
nothing of God's approved wisdom; and enemy unto you, because
he laboureth to separate you from God's favour; provoking His
vengeance and grievous plagues against you, because he would that
ye should prefer your worldly rest to God's praise and glory, and
the friendship of the wicked to the salvation of your brethren. I
am not ignorant that fearful troubles shall ensue your enterprise,
as in my former letters I did signify unto you; but O joyful and
comfortable are those troubles and adversities which man sustaineth
for accomplishment of God's will, revealed by His Word! For, however
terrible they appear to the judgment of the natural man, yet are
they never able to devour nor utterly to consume the sufferers.
For the invisible and invincible power of God sustaineth and
preserveth, according to His promise, all such as with simplicity
do obey Him.... Your subjects, yea your brethren are oppressed,
their bodies and souls are held in bondage: and God speaketh to your
consciences, unless ye be dead with the blind world, that you ought
to hazard your own lives, be it against Kings or Emperors, for their
deliverance; for only for that cause are ye called Princes of the
people, and ye receive of your brethren honour, tribute, and homage,
at God's commandment; not by reason of your birth and progeny, as
the most part of men falsely do suppose, but by reason of your
office and duty, which is to vindicate and deliver your subjects and
brethren from all violence and oppression, to the utmost of your
power...."
[Sidenote: The Lords of the Congregation make a Covenant.]
New consultation was taken as to what was best to be done: and in
the end it was concluded that they would follow out their original
purpose, and commit themselves and whatsoever God had given unto
them into His hands, rather than suffer idolatry so manifestly to
reign, and the subjects of that realm, as long they had been, to be
defrauded of the only food of their souls, the true preaching of
Christ's Evangel. And that every one should be the more assured of
the other, a common bond was made and by some subscribed. The tenor
thereof was as follows:--
"We, perceiving how Satan in his members, the Antichrists of our
time, cruelly doth rage, seeking to down-thring[123] and to destroy
the Evangel of Christ and His Congregation, ought, according to
our bounden duty, to strive in our Master's cause, even unto the
death, being certain of the victory in Him. The which our duty
being well considered, we do promise before the Majesty of God, and
His Congregation, that we, by His grace, shall with all diligence
continually apply our whole power, substance, and our very lives to
maintain, set forward, and establish the most blessed Word of God
and His Congregation; and shall labour at our possibility to have
faithful ministers purely and truly to minister Christ's Evangel
and Sacraments to His people. We shall maintain them, nourish them,
and defend them, the whole Congregation of Christ, and every member
thereof, at our whole power and wearing of our lives, against Satan,
and all wicked power that does intend tyranny or trouble against the
foresaid Congregation. Unto the which holy Word and Congregation
we do join us, and we do forsake and renounce the congregation
of Satan, with all the superstitious abomination and idolatry
thereof: And moreover, we shall declare ourselves manifestly enemies
thereto, by this our faithful promise before God, testified to His
Congregation by our subscription of these presents:--At Edinburgh,
the third day of December, the year of God 1557: God called to
witness.
"A. ERLE OF ERGYLE.
"GLENCARNE.
"MORTON.
"ARCHIBALD LORD OF LORNE.
"JOHNNE ERSKYNE OF DOUN."
_Et cetera._
[123] Overthrow.
[Sidenote: The first Heads for the Government of the Reformed Kirk.]
Immediately after the subscription of this foresaid Bond, the Lords
and Barons professing Christ Jesus convened frequently in counsel;
when these Heads were concluded:--