Chapter 21

Schorte after this, God called to his mercy the said Erle of Ergyle from the miseries of this lyef;[722] whareof the Bischoppis war glaid; for thei thowght that thare great ennemye was takin out of the way: but God disapointed thame. For as the said Erle departed most constant in the trew faith of Jesus Christ, with a plane renunciatioun of all impietie, superstitioun, and idolatrie; so left he it to his Sone in his Testament, "That he should study to set fordwarte the publict and trew preaching of the Evangell of Jesus Christ, and to suppress all superstitioun and idolatrie, to the uttermost of his power." In which poynt small falt can be found with him[723] to this day. God be mercifull to his other offensses. Amen. [SN: 10 MAIJ, ANNO 1566.[724]]

[725]

The Bischoppis continewed in thare Provinciall Counsall[726] evin unto that day that JOHNE KNOX arryved in Scotland.[727] And that thei mycht geve some schaw to the People that thei mynded Reformatioun, thei sparsed abrod a rumor thairof, and sett furth somewhat in print, which of the People was called "The Twa-penny Fayth."[728]

1. Amonges thare Actes, thare was much ado for cappes, schavin crounes, tippettis, long gounes, and such other trifilles.

2. _Item_, That nane should enjoy office or benefice ecclesiasticall, except a Preast.

[SN: BROTHERLIE CHARITIE.]

3. _Item_, That na Kirk-man should nuriss his awin barnes in his awin cumpanye: but that everie one should hold the childrein of otheris.

4. That none should putt his awin sone in his awin benefice.

5. That yf any war found in open adultery, for the first falt, he should lose the thrid of his benefice; for the secound cryme, the half; and for the thrid, the hole benefice.

But hearfra appelled the Bischope of Murray,[729] and otheris Prelattis, saying, "That thei wold abyd at the Cannoun law." And so mycht thei weall yneuch do, so long as thei remaned interpretouris, dispensatouris, maikaris, and disannullaris of that law. But lett the same law have the trew interpretatioun and just executioun, and the Devill shall als schone be provin a trew and obedient servand unto God, as any of that sorte shalbe provin a Bischope, or yit to have any just authoritie within the Church of Christ Jesus. But we returne to oure Historye.

[SN: THE QUEIN REGENT HIR PRACTISES.]

The persecutioun was decreid, asweall by the Quein Regent as by the Prelattis; but thare rested a point, which the Quein Regent and France had nott at that tyme obteaned; to witt, That the Croune Matrimoniall should be granted to Frances, husband to our Soverane, and so should France and Scotland be but one kingdome, the subjectes of boyth realmes to have equall libertie, Scotismen in France, and French men in Scotland. The glister of the proffeit that was judged heirof to have ensewed to Scotishmen at the first sight, blynded many menis eyis. But a small wynd caused that myst suddantlye to vaniss away; for the greatast offices and benefices within the Realme war appointed for French men. Monsieur Ruby[730] keapt the Great Seall. Vielmort was Comptrollar.[731] Melrose and Kelso[732] should have bein a Commend to the poore Cardinall of Lorane. The fredomes of Scotish merchantis war restreaned in Rowan, and thei compelled to pay toll and taxationis otheris then thare ancient liberties did bear. To bring this head to pass, to witt, to gett the Matrimoniall Croune, the Quein Regent left no point of the compas unsailled. With the Bischoppis and Preastis, sche practised on this maner: "Ye may clearlie see, that I can not do what I wald within this Realme; for these heretickis and confidderatis of England ar so band togitther, that thei stop all good ordour. Butt will ye be favorable unto me in this suyt of the Matrimoniall Croune to be granted to my Dowghtaris housband, then shall ye see how I shall handill these heretickis and tratouris or it be long." And in verray dead, in these hir promessis, sche ment no deceat in that behalf. Unto the Protestantis she said, "I am nott unmyndfull how oft ye have suyted me for Reformatioun in religioun, and glaidly wald I consent thairunto; but ye see the power and craft of the Bischop of Sanctandrois, togetther with the power of the Duck, and of the Kirkmen, ever to be bent against me in all my proceadingis: So that I may do nothing, onless the full authoritie of this Realme be devolved to the King of France, which can nott be butt by donatioun of the Croune Matrimoniall; which thing yf ye will bring to passe, then devise ye what ye please in materis of religioun, and thei shalbe granted."

Wyth this commission and credytt was Lord James, then Priour of Sanctandrois, direct to the Erle of Ergyle, with mo other promessis then we list to reherse. By such dissimulatioun to those that war sempill and trew of harte, inflambed sche thame to be more fervent in hir petitioun, then hir self appeared to be. And so at the Parliament, haldin at Edinburght in the moneth of October,[733] the yeir of God 1558, it was clearlie voted, no man reclamyng, (except the Duck[734] for his entress;[735]) and yitt for it thare was no better law produced, except that thare was ane solempned Messe appointed for that purpose in the Pontificall.

This head obteaned, whaireat France and sche principallie schote, what faith sche keapt unto the Protestantis, in this our Secound Book shalbe declared: In the begynnyng whairof, we man more amplie reherse some thingis, that in this our First ar summarly tweiched.

THE END OF THE FIRST BOOK.

+Telos+

THE SECOUND BOOK OF THE HISTORYE OF THINGIS DONE IN SCOTLAND, IN THE REFORMATIOUN OF RELIGIOUN, BEGYNNYNG IN THE YEAR OF GOD J^M. V^C. FYFTY AUCHT.

Oure purpose was to have maid the begynnyng of our Historie from the thingis that war done from the year of God J^m. V^c. fyfty aucht yearis, till the Reformatioun of Religioun, which of Goddis mercy we anes possessed;[736] and yitt, in doctrin and in the rycht use of administratioun of Sacramentis, do possesse. But becaus diverse of the godlie, (as befoir is said,) earnestlye requyred, that such Personis as God raised up in the myddis of darknes, to oppone thame selfis to the same, should nott be omitted; we obeyed thare requeast, and have maid a schorte rehersall of all such materis as concerne Religion, frome the death of that notable servand of God, Maister Patrik Hammyltoun, unto the foirsaid year, when that it pleased God to look upoun us more mercyfullie then we deserved, and to geve unto us greattar boldness and better (albeit not without hasard and truble) successe in all our interprises then we looked for, as the trew Narratioun of this Secound Book shall witness: The Preface whareof followis.

PREFATIO.

Least that Sathan by our long silence shall tak occasioun to blaspheym, and to sklander us THE PROTESTANTIS OF THE REALME OF SCOTLAND, as that our fact tendit rather to seditioun and rebellioun, then to reformatioun of maners and abuses in Religioun; we have thocht expedient, so trewlie and brievlie as we can, to committ to writting the causes moving us, (us, we say, are great parte of the Nobilitie and Baronis of the Realme,) to tak the sweard of just defence against those that most injustly seak our destructioun. And in this our Confessioun we shall faithfullie declair, what moved us to putt our handis to the Reformatioun of Religioun; how we have proceaded in the same; what we have asked, and what presentlie we requyre of the sacrat authoritie; to the end, that our caus being knawen, alsweall our ennemeis as our brethren in all Realmes may understand how falslie we ar accused of tumult and rebellioun, and how unjustlie we ar persecuted by France and by thare factioun: as also, that our brethren, naturall Scottismen, of what religioun so evir thei be, may have occasioun to examinat thame selfis, yf thei may with salf conscience oppone themselfes to us, who seak nothing bot Christ Jesus his glorious Evangell to be preached, his holy Sacramentis to be trewlie ministrat, superstitioun, tyrannye, and idolatrie to be suppressed in this Realme; and, finallie, the libertie of this our native countrie to remane free from the bondage and tyranny of strangeris.

* * * * *

Whill that the QUEIN REGENT practised with the Prelattis, how that Christ Jesus his blessed Evangell mycht utterlie be suppressed within Scotland, God so blessed the laubouris of his weak servandis, that na small parte of the Baronis of this Realme begane to abhorre the tyranny of the Bischoppes: God did so oppin thare eyis by the light of his woord, that thei could clearelie decerne betuix idolatrie and the trew honoring of God. [SN: THE FIRST DOUBTE.] Yea, men almost universallie begane to dowbt whetther that thei myght, (God nott offended,) give thare bodelye presence to the Messe, or yitt offer thare childrein to the Papisticall Baptisme. To the which dowbtes, when the most godlie and the most learned in Europe had answered, both by word and writt, affirmyng, [SN: THE SECOUND.] "That neather of both we mycht do, without the extreame perrell of our saulles," we began to be more trubled; for then also began men of estimatioun, and that bare rewill amanges us, to examinat thame selfis concernyng thare dewities, alsweall towardis Reformatioun of Religioun, as towardis the just defence of thare brethren most cruelly persecuted. And so begane diverse Questionis to be moved, to witt, "Yf that with salf conscience such as war Judgeis, Lordis, and rewlaris of the people, mycht serve the uppare powers in maynteanyng idolatrie, in persecuting thare brethrein, and in suppressing Christes trewth?" Or, "Whitther thei, to whome God in some caisses had committed the sweard of justice, mycht suffer the bloode of thare brethrein to be sched in thare presence, without any declaratioun that such tyrannye displeased thame?" [SN: SCRIPTURIS ANSWERING THE DOUBTIS.] By the plane Scriptures it was found, "That a lyvelie faith requyred a plane confessioun, when Christes trewth is oppugned; that not only ar thei gyltie that do evill, bot also thei that assent to evill." And plane it is, that thei assent to evill, who seing iniquitie openly committed, by thare silence seame to justifie and allow whatsoever is done.

These thingis being resolved, and sufficientlie provin by evident Scriptures of God, we began everie man to look more diligentlie to his salvatioun: for the idolatrie and tyranny of the clargie, (called the Churchmen,) was and is so manifest, that whosoever doth deny it, declair him self ignorant of God, and ennemy to Christ Jesus. We thairfore, with humbill confessioun of our formar offenses, with fasting and supplicatioun unto God, begane to seak some remeady in sa present a danger. And first, it was concluded, "That the Brethren in everie toune at certane tymes should assemble togidder, to Commoun Prayeris, to Exercise and Reading of the Scripturis, till it should please God to give the sermone of Exhortatioun to some, for conforte and instructioun of the rest."

And this our weak begynnyng God did so bless, that within few monethis the hartes of many war so strenthned, that we sought to have the face of a Church amanges us, and open crymes to be punished without respect of persone. And for that purpose, by commoun electioun, war eldaris appointed, to whome the hole brethren promissed obedience: for at that tyme we had na publict ministeris of the worde; onlie did certane zelous men, (amonges whome war the Lard of Dun, David Forress, Maister Robert Lokharte, Maister Robert Hammylton, Williame Harlay,[737] and otheris,[738]) exhorte thare brethrein, according to the giftes and graces granted unto thame. [SN: THIS WAS CALLED THE PREVYE KIRK.] Bot schort after did God stirre up his servand, Paule Methven,[739] (his latter fall[740] aught not to deface the work of God in him,) who in boldnes of spreit begane opinlie to preache Christ Jesus, in Dundie, in diverse partes of Anguss, and in Fyffe; and so did God work with him, that many began opinly to abrenunce thare ald idolatrie, and to submitt thame selfis to Christ Jesus, and unto his blessed ordinances; insomuch that the toune of Dundee began to erect the face of a publict churche Reformed, in the which the Worde was openlie preached, and Christis Sacramentcs trewlie ministrat.

In this meantyme did God send to us our deare brother, Johne Willock,[741] ane man godly, learned, and grave, who, after his schorte abode at Dundie, repared to Edinburgh, and thare (notwithstanding his long and dangerous seiknes) did so encorage the brethren by godly exhortationis, that we began to deliberat upoun some publict Reformatioun; for the corruptioun in religioun was such, that with salf conscience we could na langar susteane it. Yitt becaus we wold attempt nothing without the knowledge of the sacrate authoritie,[742] with one consent, after the deliberatioun of many dayes, it was concluded, that by our publict and commoun Supplicatioun, we should attempt the favouris, supporte, and assistance of the Quein then Regent, to a godly Reformatioun. [SN: THE LARD OF CALDAR ELDAR.] And for that purpoise, after we had drawin our oraisoun and petitionis, as followeth, we appointed from amanges us a man whose age and yearis deserved reverence, whose honestie and wirschip mycht have craved audience of ony magistrate on earth, and whose faithfull service to the authoritie at all tymes had bein suche, that in him culd fall no suspitioun of unlawfull disobedience. This Oratour was that auncient and honorable father, Schir James Sandelandes of Calder, knycht,[743] to whome we geve commissioun and power in all our names then present, befoir the Quein Regent thus to speak:--

THE FIRST ORATIOUN, AND PETITIOUN, OF THE PROTESTANTES OF SCOTLAND TO THE QUEIN REGENT.

Albeit we have of long tyme conteyned our selfis in that modestie, (Maist Noble Princess,) that neyther the exile of body, tynsall of goodis, nor perishing of this mortall lyif, wes able to convein us to ask at your Grace reformatioun and redress of those wrangis, and of that sore greaff, patientlie borne of us in bodyes and myndes of so long tyme; yitt ar we now, of verray conscience and by the fear of our God, compelled to crave at your Grace's feit, remeady against the most injust tyranny used against your Grace's most obedient subjectes, by those that be called the Estate Ecclesiasticall. [SN: CONTROVERSYE IN RELIGIOUN.] Your Grace can not be ignorant what controversie hath bein, and yit is, concernyng the trew religioun, and rycht wirschipping of God, and how the Cleargye (as thei wilbe termed) usurpe to thame selfes suche empyre above the consciences of men, that whatsoever thei command must be obeyed, and whatsoever thei forbid must be avoided, without farder respect had to Godis plesour, commandiment, or will, reveilled till us in his most holy worde; [SN: THE TYRANNYE OF THE CLEARGIE.] or ellis thare abydeth nothing for us but faggot, fyre, and sweard, by the which many of our brethrene, most cruellie and most injustlie, have bein strickin of laitt yearis within this realme: which now we fynd to truble and wound our consciences; for we acknowledge it to have bein our bound dewities befoir God, eyther to haif defended our brethren from those cruell murtheraris, (seing we ar a parte of that power which God hath establessed in this realme,) or ellis to haif gevin open testificatioun of our faith with thame, which now we offer our selfis to do, least that by our continewall silence we shall seame to justifie thare cruell tyranny; which doeth not onlie displease us, but your Grace's wisdome most prudentlie doeth foirsee, that for the quieting of this intestine dissentioun, a publict Reformatioun, alsweall in the religioun as in the temporall governement, war most necessarie; and to the performance thairof, most gravelie and most godlie, (as we ar informed,) ye have exhorted alsweall the Cleargy as the Nobilitie, to employ thare study, diligence, and care. We tharefoir of conscience dar na langar dissemble in so weighty a mater, which concerneth the glorie of God and our salvatioun: Neather now dar we withdraw our presence, nor conceill our petitionis, least that the adversaries hearefter shall object to us, that place was granted to Reformatioun, and yit no man suited for the same; and so shall our silence be prejudiciall unto us in tyme to come. And tharefoir we, knowing no other order placed in this realme, but your Grace, in your grave Counsall, sett to amend, alsweall the disordour Ecclesiasticall, as the defaultes in the Temporall regiment, most humblie prostrat our selfes befoir your featt, asking your justice, and your gratious help, against thame that falslie traduce and accuse us, as that we war heretickis and schismatikis, under that culour seiking our destructioun; [SN: THE PETITIOUN.] for that we seak the amendment of thare corrupted lyeffis, and Christes religioun to be restored to the originall puritie. Farther, we crave of your Grace, with opin and patent earis, to heare these our subsequent Requestis; and to the joy and satisfactioun of our trubled consciences, mercifullie to grant the same, onless by Goddis plane worde any be able to prove that justlie thei awght to be denyed.

THE FIRST PETITIOUN.

First, Humblie we ask, that as we haif, of the Lawes of this realme, after long debaite, obteaned to reade the Holy bookes of the Old and New Testamentes in our commoun toung,[744] as spirituall foode to our soullis, so from hensfurth it may be lauchfull that we may convene, publictlie or privatlie, to our Commoun Prayeris, in our vulgar toung; to the end that we may encrease and grow in knowledge, and be induceid, in fervent and oft prayer,[745] to commend to God the holye Church universall, the Quoin our Soverane, hir honorable and gratiouse Husband, the habilitie[746] of thare succcssioun, your Grace Regent, the Nobilitie, and hole Estait of this Realme.

Secundly, Yf it shall happin in oure saidis conventionis any hard place of Scripture to be redd, of the which no proffeit arysith to the convenaris, that it shalbe lauchfull to any qualifiit personis in knowledge, being present, to interpreit and open up the saidis hard places, to Goddis glorie and to the proffeit of the auditour. And yf any think that this libertie should be occasioun of confusioun, debait, or heresie; we ar content that it be providit, that the said interpretatioun shall underly the judgement of the most godly and most learned within the realme at this tyme.

Thridly, That the holy Sacrament of Baptisme may be used in the vulgare toung; that the godfatheris and witnesses may nott onlie understand the poyntes of the league and contract maid betuix God and the infant, bot also that the Churche then assembled, more gravelie may be informed and instructed of thare dewiteis, whiche at all tymes thei owe to God, according to that promeise maid unto him, when thei war receaved in his houshold by the lavachre[747] of spirituall regeneratioun.

Ferdlie, We desyre, that the holy Sacrament of the Lordis Suppare, or of his most blessed body and bloode, may lykwyise be ministred unto us in the vulgare toung; and in boyth kyndis,[748] according to the plane institutioun of our Saviour Christ Jesus.

And last, We most humblie requyre, that the wicked, sklanderous, and detestable lyiff of Prelates, and of the State Ecclesiasticall, may be so reformed, that the people by thame have nott occasioun (as of many dayis thei have had) to contempne thare ministerie, and the preaching wharof thei shuld be messingeris.[749] And yf thei suspect, that we, rather invying thare honouris, or coveting thare riches and possessionis, then zelouslie desyring thare amendment and salvatioun, do travell and labour for this Reformatioun; [SN: THE OFFER.] we ar content not onlie that the rewllis and preceptis of the New Testament, bot also the writtinges of the ancient Fatheris, and the godly approved lawis of Justiniane the Emperour, decyd the contraversie betuix us and thame: And if it salbe found, that eyther malevolentlie or ignorantlie we ask more then these three foirnamed have requyred, and continewlie do requyre of able and trew ministeris in Christes Church, we refuise not correctioun, as your Grace, with right judgement, shall think meit. Bot and yf all the foirnamed shall dampne that whiche we dampne, and approve that whiche we requyre, then we most earnestlie beseik your Grace, that notwithstanding the long consuetude which thei have had to live as thei list, that thei be compelled eyther to desist from ecclesiastical administratioun, or to discharge thare dewities as becumeth trew ministeris; So that the grave and godlie face of the primitive Churche reduced, ignorance may be expelled, trew doctrine and good maneris may ones agane appeare in the Churche of this Realme. These thingis we, as most obedient subjectis, requyre of your Grace, in the name of the Eternall God, and of his Sone, Christ Jesus; in presence of whose throne judiciall, ye and all other that hear in earth bear authoritie, shall geve accomptes of your temporall regiment. The Spreit of the Lord Jesus move your Grace's harte to justice and equitie. Amen.

* * * * *

[SN: THE PRACTISE OF SATHANE.]