all parishes of this realm the common prayers be read, weekly on
Sunday, and on the other festival days, publicly in the parish
kirks, with the lessons of the New and Old Testament, conform to
the order of the Book of Common Prayers: and, if the curates of the
parishes be qualified, to cause them to read the same; and, if they
be not, or if they refuse, that the most qualified in the parish use
and read the same.
Secondly, it is thought necessary that doctrine, preaching, and
interpretation of Scriptures be had and used privately in quiet
houses, without great conventions of the people thereto, until
afterwards God move the Prince to grant public preaching by faithful
and true ministers.
[Sidenote: The Earl of Argyll promotes the Cause of the Reformed
Kirk.]
These two heads concerning the religion and some others concerning
the policy being concluded, the old Earl of Argyll, took the
maintenance of John Douglas, caused him to preach publicly in his
house, and reformed many things according to his counsel. Divers
others took the same boldness within towns as well as to landward;
and this did not a little trouble the bishops and Queen Regent....
Shortly after this, God in His mercy called the said Earl of Argyll
from the miseries of this life. The bishops were glad; for they
thought that their great enemy was taken out of the way; but God
disappointed them. For the said Earl departed most firmly adhering
to the true faith of Jesus Christ, with a plain renunciation of
all impiety, superstition, and idolatry; and in his testament
he directed his son to study to set forward the public and true
preaching of the Evangel of Jesus Christ, and to suppress all
superstition and idolatry, to the uttermost of his power.
[Sidenote: The Bishops make a feeble Show of Reformation.]
The bishops continued in their Provincial Council. That they might
give some show to the people that they proponed reformation, they
spread abroad a rumour of this, and published a printed manifesto,
which the people dubbed "The Twa-penny Faith." Amongst the Acts
of the Council, there was much ado (1) for caps, shaven crowns,
tippets, long gowns, and such other trifles: (2) That none should
enjoy office or benefice ecclesiastical, except a priest: (3) That
no Kirk-man should nourish his own bairns in his own company; but
that every one should hold the children of others: (4) That none
should put his own son in his own benefice: (5) That, if any were
found in open adultery, for the first fault, he should lose the
third of his benefice; for the second crime, the half; and for the
third, the whole benefice. The Bishop of Moray, and other prelates,
appealed against these Acts, saying that they would abide by the
Canon law. And this might they well enough do, so long as they
remained interpreters, dispensers, makers, and disannullers of that
law....
[Sidenote: The Regent practises for Grant of the Crown-matrimonial
to the King of France.]
Persecution was decreed by the Queen Regent and the prelates. But
there remained a point which the Queen Regent and France had not at
that time obtained from the Scots Parliament. It was desired that
the crown-matrimonial should be granted to Francis, husband to our
Sovereign, so that France and Scotland should be one kingdom, the
subjects of both realms having equal liberty, Scotsmen in France,
and Frenchmen in Scotland. The glister[124] of the profit that was
supposed to have ensued to Scotsmen blinded many men's eyes at the
first sight. But a small wind caused that most suddenly to vanish
away; for the greatest offices and benefices within the realm were
given to Frenchmen. Monsieur de Ruby kept the Great Seal. Villemore
was Comptroller. Melrose and Kelso were to be a Commend[125] to
the poor Cardinal of Lorraine. On the other hand, the freedoms of
Scottish merchants were restrained in Rouen, and they were compelled
to pay toll and taxations other than their ancient liberties did
bear.
[124] Lustre.
[125] An ecclesiastical benefice committed to a temporary holder.
To get the matrimonial crown, the Queen Regent left no point of
the compass unsailed. With the bishops and priests she practised
in this manner. "Ye may clearly see that I cannot do what I would
within this realm; for these heretics and confederates of England
are so bound together, that they stop all good order. But, if ye
be favourable unto me in this suit of the matrimonial crown to be
granted to my daughter's husband, ye shall see how I shall handle
these heretics and traitors before long." And truly, in these
promises she meant no deceit in this respect. To the Protestants
she said, "I am not unmindful how often ye have suited me for
reformation in religion, and gladly would I consent thereunto;
but ye see that the power and craft of the Archbishop of St.
Andrews, together with the power of the Duke, and of the Kirkmen,
are ever bent against me in all my proceedings. So that I can do
nothing, unless the full authority of this realm be devolved to
the King of France, and this cannot be except by donation of the
crown-matrimonial. If ye will bring this to pass, then devise ye
what ye please in matters of religion, and they shall be granted."
[Sidenote: The Parliament of October 1558: the Crown-matrimonial is
granted.]
Lord James Stewart, then Prior of St. Andrews, was directed to the
Earl of Argyll, with this commission and credit, and more promises
than we list to rehearse. By dissimulation to those that were simple
and true of heart, she inflamed them to be more fervent in her
petition than she herself appeared to be. And so, at the Parliament
held at Edinburgh in the month of October, the year of God 1558, the
crown-matrimonial was clearly voted. No man protested (except the
Duke for his interest), and yet for this proceeding there was no
better law produced than that in the Pontifical there was a solemn
Mass appointed for such a purpose.
BOOK SECOND.[126]
1558-1559.
[126] _The Second Book of the History of Things done in Scotland, in
the Reformation of Religion, beginning in the Year of God 1558._
[Sidenote: The Preface to the Second Book.[127]]
[127] The "History" originally commenced at this point. The Second
Book was begun in 1560: the scope of the work was enlarged about
1566, when the First and Fourth Books were added. The reader will
note that, in point of date, the narrative at the opening of the
Second Book overlaps that at the close of Book First.--ED.
Lest Satan shall take occasion of our long silence to blaspheme, and
to slander us the Protestants of the realm of Scotland by suggesting
that our actions tended rather to sedition and rebellion than to
reformation of manners and abuses in religion; we have thought it
expedient, as truly and briefly as we can, to commit to writing the
causes moving us, a great part of the nobility and barons of the
realm, to take the sword of just defence against those that most
unjustly have sought our destruction. In this our Confession we
shall faithfully declare what moved us to take action, what we have
asked, and what we require of the sacred authority. Our cause being
thus made known, our enemies as well as our brethren in all realms
may understand how falsely we are accused of tumult and rebellion,
and how unjustly we are persecuted by France and by their faction.
Thus, too, our brethren, natural Scotsmen, of whatever religion
they be, may have occasion to examine themselves as to whether they
may with safe conscience oppose themselves to us. We only seek that
the glorious Evangel of Christ Jesus may be preached, His holy
Sacraments be truly ministered, superstition, tyranny, and idolatry
be suppressed in this realm, and the liberty of this our native
country remain free from the bondage and tyranny of strangers.
[Sidenote: The Consciences of Judges, Lords, and Rulers are
awakened.]
While the Queen Regent practised with the prelates, how the blessed
Evangel of Christ Jesus might be utterly suppressed within Scotland,
God so blessed the labours of His weak servants that no small part
of the Barons of this realm began to abhor the tyranny of the
bishops. God did so open their eyes by the light of His Word, that
they could clearly discern betwixt idolatry and the true honouring
of God. Yea, men almost universally began to doubt whether they
might give their bodily presence to the Mass without offending God,
or offer their children for papistical baptism. When the most godly
and the most learned in Europe had answered these doubts, both
by word and writing, affirming that we might do neither, without
extreme peril to our souls, we began to be more troubled. Then
also, men of estimation, who bore rule amongst us, began to examine
themselves concerning their duties towards reformation of religion,
as well as towards the just defence of their most cruelly persecuted
brethren. And so divers questions began to be moved, to wit, whether
such as were judges, lords, and rulers of the people might, with
safe conscience, serve the superior powers in maintaining idolatry,
in persecuting their brethren, and in suppressing Christ's truth?
Or, whether they, to whom God had in some cases committed the
administration of justice, might suffer the blood of their brethren
to be shed in their presence, without any declaration that such
tyranny displeased them? By the plain Scripture it was found that a
lively faith required a plain confession, when Christ's truth was
attacked; that not only are they guilty that do evil, but so also
are they that assent to evil. It is plain that they that assent to
evil, seeing iniquity openly committed, do by their silence seem to
justify and allow what is done.
These things being sufficiently proven by evident Scriptures of God,
every man began to look more diligently to his salvation; for the
idolatry and tyranny of the clergy, called the Churchmen, was and is
so manifest, that whoever doth deny it declares himself ignorant of
God, and enemy to Christ Jesus. We therefore, with humble confession
of our former offences, began, with fasting and supplication unto
God, to seek some remedy in so present a danger. At the outset it
was decided that the brethren in every town should at certain times
assemble together for common prayers, and for exercise and reading
of the Scriptures, until it should please God to give the sermon of
exhortation to some, for comfort and instruction of the rest.
[Sidenote: The Office of Elder is instituted, and the Privy Kirk is
founded.]
God did so bless our weak beginning that, within a few months, the
hearts of many were so strengthened that we sought to have the face
of a Church amongst us, and to have open crimes punished, without
respect of person. For that purpose, by common election, elders
were appointed. To them the whole brethren promised obedience; for
at that time we had no public ministers of the Word; but certain
zealous men, amongst whom were the Laird of Dun, David Forrest,
Master Robert Lockhart, Master Robert Hamilton, William Harlaw, and
others, exhorted their brethren, according to the gifts and graces
granted unto them. Shortly after did God stir up His servant, Paul
Methven (whose latter fall ought not to deface the work of God in
him), and he in boldness of spirit began openly to preach Christ
Jesus in Dundee, in divers parts of Angus, and in Fife. God did so
work with him that many began openly to renounce their old idolatry,
and to submit themselves to Christ Jesus, and unto His blessed
ordinances. In consequence, the town of Dundee began to erect the
face of a public Church Reformed, and in this the Word was openly
preached, and Christ's Sacraments were truly ministered.
[Sidenote: John Willock preaches: formal Steps towards a Public
Reformation are taken.]
In the meantime God did send to us our dear brother, John Willock,
a man godly, learned, and grave, who, after short abode at Dundee,
repaired to Edinburgh. There, notwithstanding his long and dangerous
sickness, he so encouraged the brethren by godly exhortations,
that we began to deliberate upon some public Reformation; for the
corruption in religion was such that, with safe conscience, we could
no longer sustain it. Yet, because we would attempt nothing without
the knowledge of the sacred authority, with one consent, after the
deliberation of many days, it was concluded that by our public
and common supplication we should attempt to secure the favour,
support, and assistance of the Queen, then Regent, towards a godly
reformation. For that purpose, after we had prepared our oration and
petitions, we appointed from amongst us a man whose age and years
deserved reverence, whose honesty and worship might have craved
audience of any magistrate on earth, and whose faithful service to
the authority at all times had been such that on him could fall no
suspicion of unlawful disobedience. This orator was that ancient and
honourable father, Sir James Sandilands of Calder, knight, to whom
we gave commission and power in all our names then present, before
the Queen Regent thus to speak:--
[Sidenote: The first Oration and Petition of the Protestants of
Scotland to the Queen Regent.]
"Albeit we have of long time contained ourselves in such modesty,
Most Noble Princess, that neither the exile of body, tinsel[128] of
goods, nor perishing of this mortal life, was able to convene us to
ask from your Grace reformation and redress of those wrongs and of
that sore grief patiently borne by us in bodies and minds for so
long a time; yet are we now, of very conscience and by the fear of
our God, compelled to crave, at your Grace's feet, remedy against
the most unjust tyranny used against your Grace's most obedient
subjects, by those that are called the Estate Ecclesiastical. Your
Grace cannot be ignorant what controversy hath been, and yet is,
concerning the true religion, and the right worshipping of God, and
how the clergy, as they desire to be termed, usurp to themselves
such empire above the consciences of men that whatsoever they
command must be obeyed, and whatsoever they forbid must be avoided,
without further respect to God's pleasure, commandment, or will,
revealed to us in His most holy Word; or else there abideth nothing
for us but faggot, fire, and sword. By these means, many of our
brethren have been stricken most cruelly and most unjustly of late
years within this realm. This now we find to trouble and wound
our consciences; for we acknowledge it to have been our bounden
duty before God, either to have defended our brethren from those
cruel murderers, seeing we are a part of that power which God hath
established in this realm, or else to have given with them open
testification of our faith. Now we ourselves offer to do this,
lest we shall seem to justify their cruel tyranny by our continual
silence.
[128] Loss.
"This condition of affairs doth not only displease us, but as your
Grace's wisdom most prudently doth foresee, for the quieting of
this intestine dissension, a public Reformation, in religion as
well as in temporal government was most necessary. To this task, as
we are informed, ye have most gravely and most godly exhorted as
well the clergy as the nobility, to employ their study, diligence,
and care. We, therefore, of conscience, dare no longer dissemble
in so weighty a matter which concerneth the glory of God and our
salvation. Neither now dare we withdraw our presence, or conceal
our petitions, lest the adversaries hereafter shall object to us
that place was granted to reformation, and yet no man suited for
the same; and so should our silence be prejudicial unto us in time
to come. Therefore, knowing no other order placed in this realm,
but your Grace, in your grave Council, set to amend, as well the
disorder ecclesiastical, as the defaults in the temporal regiment,
we most humbly prostrate ourselves before your feet, asking your
justice, and your gracious help, against them that falsely traduce
and accuse us, as if we were heretics and schismatics. Under that
colour they seek our destruction; because we seek the amendment of
their corrupted lives, and that Christ's religion be restored to its
original purity. Further, we crave of your Grace to hear, with open
and patient ears, these our subsequent requests; and, to the joy and
satisfaction of our troubled consciences, mercifully to grant the
same, unless by God's plain Word any be able to prove that justly
they ought to be denied.
"First, Humbly we ask that, as we have, by the laws of this realm,
after long debate, obtained to read the holy books of the Old and
New Testaments in our common tongue, as spiritual food to our souls,
so from henceforth it may be lawful that we may convene publicly
or privately to our Common Prayers, in our vulgar tongue; to the
end that we may increase and grow in knowledge, and be induced, in
fervent and oft prayer, to commend to God the Holy Church universal,
the Queen our Sovereign, her honourable and gracious husband, the
stability of their succession, your Grace Regent, the Nobility, and
the whole Estate of this Realm.
"Secondly, If it shall happen in our said conventions that any hard
place of Scripture be read, from which no profit ariseth to the
conveners, we ask that it shall be lawful to any person qualified
in knowledge, being present, to interpret and open up the said
hard places, to God's glory and to the profit of the hearers.
If any think that this liberty would be occasion of confusion,
debate, or heresy, we are content that it be provided that the said
interpretation shall underlie the judgment of the most godly and
most learned within the realm at this time.
"Thirdly, We seek that the holy Sacrament of Baptism may be used in
the vulgar tongue; so that the godfathers and witnesses may not only
understand the points of the league and contract made betwixt God
and the infant, but also that the Church then assembled may be more
gravely informed and instructed of the duties which at all times
they owe to God, according to the promise made unto Him, when they
were received into His household by the lavachre[129] of spiritual
regeneration.
[129] Washing.
"Fourthly, We desire that the holy Sacrament of the Lord's Supper,
or of His most blessed body and blood, may likewise be ministered
unto us in the vulgar tongue; and in both kinds, according to the
plain institution of our Saviour Christ Jesus.
"Lastly, We most humbly require that the wicked, slanderous, and
detestable life of prelates, and of the estate ecclesiastical may
be so reformed, that the people may not have occasion (as for many
days they have had) to contemn their ministers, and the preaching
whereof they should be messengers. If they suspect that we, envying
their honours or coveting their riches and possessions rather
than zealously desiring their amendment and salvation, do travail
and labour for this Reformation; we are content not only that the
rules and precepts of the New Testament, but also the writings of
the ancient fathers, and the godly approved laws of Justinian
the Emperor, decide the controversy between us and them. And if
it shall be found that either malevolently or ignorantly we ask
more than these three forenamed have required and continually do
require of able and true ministers in Christ's Church, we refuse
not correction, as your Grace, with right judgment, shall think
meet. But if all the forenamed shall damn that which we damn and
approve that which we require, then we most earnestly beseech your
Grace that, notwithstanding the long consuetude which they have
had to live as they list, they be compelled either to desist from
ecclesiastical administration, or to discharge their duties as
becometh true ministers; so that, the grave and godly face of the
primitive Church reduced,[130] ignorance may be expelled and true
doctrine and good manners may once again appear in the Church of
this realm.
[130] Brought back.
"These things we, as most obedient subjects, require of your Grace,
in the name of the Eternal God and of His Son Christ Jesus, in
presence of whose throne judicial, ye and all other that here on
earth bear authority shall give account of your temporal regiment.
The Spirit of the Lord Jesus move your Grace's heart to justice and
equity. Amen."
[Sidenote: The Papists brag of Disputation: the Articles of
Reconciliation.]
When these petitions were presented, the Estate Ecclesiastical began
to storm and to devise all manner of lies to deface the equity of
our cause. They bragged that they would have public disputation.
This we most earnestly asked them to arrange, upon two conditions:
the one, that the plain and written Scriptures of God should decide
all controversy; the other, that our brethren, of whom some were
then exiled and by them unjustly condemned, might have free access
to the said disputation, and safe conduct to return to their
dwelling places, notwithstanding any process which before had
been led against them in matters concerning religion. But these
preliminary conditions were utterly denied. No judge would they
admit but themselves, their Councils, and Canon law. They and their
faction began to draw up certain Articles of Reconciliation. These
stipulated that we should permit the Mass to remain in reverence
and estimation, grant purgatory after this life, confess prayer to
saints and for the dead, and suffer them to enjoy their accustomed
rents, possession, and honour. Upon these terms, they were prepared
to grant us freedom to pray and baptize in the vulgar tongue, if
this were done secretly, and not in the open assembly.
The grossness of these articles was such, that with one voice
we refused them; and continued to crave justice from the Queen
Regent, and a reasonable answer to our former petitions. The Queen
Regent, a woman crafty, dissimulate, and false, thinking to make
profit of both parties, gave us permission to conduct ourselves in
godly manner, according to our desires, provided that we should
not make public assemblies in Edinburgh or Leith; and she promised
her assistance to our preachers, until some uniform order might
be established by a Parliament. To the clergy, she quietly gave
signification of her mind, promising that, as soon as opportunity
should serve, she should so arrange matters for them that they
should have no more trouble. Some say that they gave her a large
purse,--40,000 pounds, says the Chronicle gathered by Sir William
Bruce, the Laird of Earlshall. Unsuspecting of her doubleness and
falsehood, we were fully contented with her answer; and did use
ourselves so quietly that, for her pleasure, we put silence to John
Douglas. He would have preached publicly in the town of Leith; but
in all things we sought the contentment of her mind, so far as we
should not offend God by obeying her in things unlawful.
[Sidenote: Persecution at St. Andrews: Walter Myln is burned.]
Shortly after these things, that cruel tyrant and unmerciful
hypocrite, falsely called Archbishop of St. Andrews, apprehended
that blessed martyr of Christ Jesus, Walter Myln; a man of decrepit
age, whom most cruelly and most unjustly he put to death by fire in
St. Andrews, the twenty-eighth day of April, the year of God 1558.
This did highly offend the hearts of all godly, and immediately
after his death a new fervency arose amongst the whole people; yea,
even in the town of St. Andrews, the people began plainly to damn
such unjust cruelty. In testification that the death of Walter Myln
would abide in recent memory, there was cast together a great heap
of stones at the place where he was burned. The Archbishop and the
priests, offended, caused this to be removed once or twice, with
denunciation, by cursing, of any man who should there lay a stone.
But their breath was spent in vain; for the heap was always renewed,
until the priests and papists did by night steal away the stones to
build their walls, and for other their private uses.