Part 14

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:--

First, it is thought expedient, devised, and ordained, that in 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.]